The Penitent Murderer. BEING AN Exact Narrative Of the Life and Death of NATHANIEL BUTLER; Who (through Grace) became a Convert, after he had most cruelly murdered JOHN KNIGHT. With the several Conferences held with the said Butler in Newgate, by the Right Honourable the LORD MAYOR, and several eminent Ministers, and others. As also his Confession, Speech, Prayer, and the Sermon preached after his Execution; with several useful Admonitions, and excellent Discourses. Collected by RANDOLPH YEARWOOD, Chaplain to the Right Honourable, the Lord Major of the City of LONDON.  Deut 13.11. 
And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.  
London, Printed by T. Newcomb for J. Rothwell at the Fountain in Goldsmiths-Row in Cheapside, and Tho. Matthews at the White-horse in the New Buildings in Paul's Churchyard. 1657.   

 blazon or coat of arms of the city of London  
London, Saturday Sept. 12. 1657. Reader,  
THis is that Exact Narrative concerning Nathaniel Butler, which was some time since promised to come forth by my appointment, under the hand of Randolph Yearwood.  
Robert Tichborne, Major.   

To the Right Honourable, Sr ROBERT TICHBORNE Kt, Lord Major of the City of LONDON.  
My Lord,  
You have done (being directed, and enabled from on high) many noble and good actions for this City, the Government whereof is yet yours. But really (my Lord) the right honourable act was this, your personal and frequent visiting Nathaniel Butler, when he lay a prisoner in Newgate. His soul certainly was precious in your eyes; and this engaged you to send others, and to go yourself to see him several times: I verily believe you will see him yet once more; not as a Malefactor in an obscure disparaging Goal, but as an Angel of God in the Kingdom of Christ, whither (I am confident) he is gone, and you are going. Before he went, he desired me to give you humble thanks for all the favour he had received from you, or by your means from others: He was very thankful to your Lordship, and the rest of the Honourable Bench, for his Fortnight's Reprieval; confessing that Court to be both just, and merciful; Just, in condemning his body to death; and merciful, in sparing his life for some weeks after the Sentence, upon design to save his soul: And truly you may safely conclude, that his soul is safe. And is not such a Conclusion a rich Requital of all your Exhortations, Tears, and Prayers?  
My Lord, I shall rejoice to see you grow and abound yet more and more in Righteousness, Holiness, and (as the Elect of God) bowels of Mercies: which will render you like unto, and well liked of by the LORD of Lords. To whom I leave you, and remain  
Your Lordship's Servant, RANDOLPH YEARWOOD.   

THE EPISTLE TO THE READER.  
Reader,  
THE Malefactor mentioned in this following Narrative was none of mine acquaintance, till (for his horrid fact) he was apprehended and imprisoned. So that it was not any Relation of mine to him that put me upon this publication; but I undertook this work, as judging it of general concernment to all men both good and bad.  
1. As to the bad. If thou art an evil wicked man er woman, than this Narrative (with the annexed admonitions and sermon etc.) much concern thee, to make thee (if possible) penitent and truly reform.  
2. Art thou a gracious, good man, or woman; then thou hast reason to rejoice on earth, as God himself and the Angels of God rejoice in heaven ever one repenting sinner, Luke 15.7. and 10. I doubt not but thou wilt be well satisfied by the following Lines concerning the true conversion of a very heinous Offender.  
Now (good Reader) grant me one request, not to look upon the following Discourses as a bare story or a piece of News, and so having read and seen it, there is an end: But read and consider, read and pray that this great and extraordinary passage of divine Providence may profit thy Soul, which is the desire of my heart and Soul, to God himself. Otherwise I could not be (as indeed I am) thy Wellwisher,  
Friend and Servant, RANDOLPH YEARWOOD.   

Three Conferences held with Nathaniel Butler (during his Imprisonment) by the Right Honourable the Lord Major, under his Lordships own hand.  
WHen Nathaniel Butler was first apprehended and brought before me, he was in exceeding great burden of Spirit, full of tears, free to confess the Fact, with all the aggravations thereof, and was solicitous for nothing, but a few days respite for his poor Soul, it seeming to me that nothing at that time was on his thoughts, but what should become of his Soul.  
At my first Conference with him which was about five or six days after his Condemnation, I found him very ready to acknowledge his actual sins, and to charge himself with them and the aggravations that did accompany them, and this with sad tears of complaint, and indignation against himself and his sins; but did take no notice of his sinful Nature; Which myself and a Friend with me (Mr Griffith of the Charter house) perceiving, We endeavoured by Scripture to show him his sinful Nature, as the Root of all his sinful actions, which he diligently harkened to, and was affected with, but acknowledged his former Ignorance herein, and that he had not so expressly before thougth hereof, or been instructed hereabout, and what he heard and received at this time among other Particulars, was so far blest, and wrought into his soul, that to ourselves, and (as we heard) to others, he did from that Night following much insist upon and bemoan his sinful nature, and the state of sin he was born in, as well as, or together with those sinful acts he was guilty of.  
At my second being with him, after applying the free grace of God and Christ crucified to his faith for the pardon of his sins; I asked him whether his heart could most willingly receive that pardon, or a pardon for his life, and bid him consider, and tell me what his heart said in that Point: After a little pause, he made me this Answer, That indeed he did not desire to live longer in this world, for he had found sin so bitter a thing, and himself, so prone to sin, that if he should live longer, and sin against God, it would be much more bitter to him then death, and he did hearty Bless God that had brought him to the hand of Justice, and did truly love the party, who (as he thought) was the Instrument to discover him, acknowledging that the Devil had tempted him to lay violent hands on himself; and after that temptation to fly beyond the Sea; which if God had suffered him to do, and so escaped Justice, he might have gone on in his former course of sin without Repentance, but did truly bless God that had delivered him from these temptations; and had brought him to that condition that then he was in, he did acknowledge with much thankfulness to God man, the mercy of a few days between death and judgement, and that God had given him so great a share in the hearts and prayers of his people; he did several times throw himself on the free grace of God in the blood and merits of Jesus Christ alone for his Salvation, renouncing all but Christ, acknowledging that he believed to be washed from his bloody Fact, and all his other sins, by no means but by the blood of Jesus Christ.  
At my third and last time of being with him, which was the night before he died, I endeavoured to hold forth to his faith from Scripture, the glorious state in heaven to all Eternity, that Jesus Christ had purchased and was in the possession of for true believers, and into which such souls should immediately enter, when they leave the body, and abide there with Christ their Head for ever: To which he gave very great heed and attention, and though his lips said little, yet to my apprehension his soul spoke very much, for it wrought in his body, as if it were raised up by Faith; through what was held out to him, even to the admiring of that grace and glory; The working of his soul, was mixed with Tears (as I conceive) of Joy; for he mentioned nothing of the fear of Death, though he was often minded of it, how near it was at hand, nor did I then perceive any paleness in his face, or sinking of Spirit, (the Symptoms of the fear of Death;) But that those workings of his Soul were reachings after that glorious Inheritance held out in Rom. 8.17. To be heirs of God, joint heirs with Christ, which Scripture was then opened to him: And that glorious inheritance set forth by the concurrence of several other Scriptures, with an endeavour to give him a View by the eye of faith, of that which in a very few moments after, his soul should to all Eternity be made partaker of in joy and glory with Christ in Heaven, which was infinitely more than could be expressed or conceived; and this I judge did make his Soul so work within him. After some time in prayer, I parted with him, and almost the last words I had from him were these, He told me, he was really offended with himself, because he hated sin no more, which had caused him to offend God so much; he told me Satan was busy to persuade him, That all his Faith and Repentance was false, but he had believed the Devil too long, and he would trust him no longer, but now cast his eternal soul on the free grace of God in the Blood of Christ alone for Salvation, renouncing himself wholly. In this resolution and frame of Spirit I left him: And as I am informed, (through the free grace of God) he did abide and increase in it to his last breath. Upon the whole, I am truly persuaded from that Work of God that I observed to be wrought in him, and the degrees of it, that though his former life was full of all wickedness, his soul exceeding ignorant of God, and his own sinful nature all that time, and his Repentance and Faith in Christ very late, yet that the free grace of God (who is not bounded to time) did make both his Faith and Repentance true, and do believe he is with Christ in glory. I do not give this Public Attest to encourage sin, but to magnify the free grace of God in Jesus Christ to Sinners, and I do assure whosoever reads this, that poor soul which is the Subject of it, found sin to be exceeding bitter before he had any taste of the sweetness of God's free grace in Christ. Hoping this may be of Public Use, I am free to Attest it with my Name. September 10. 1657.  
Robert Tichborne, Major.   

A brief Account of a Visit given to Nathaniel Butler, a Prisoner in Newgate upon, the Friday before he suffered, by Tho. Case, a Minister of the City of London; wherein he made these following Observations.  
THE said Nathaniel Butler expressed, 1. A deep sense of that desperate Bloody fact which he had committed, which he loaded with all the blackest aggravations that might be; especially with this Consideration; That for aught he knew, he had destroyed body and soul with one blow: He had begged and obtained a space of Repentance from his Judges, but had not afforded his Brother one moment to beg pardon at the hand of God. This Consideration stuck so deeply upon his spirit, that it had well nigh sunk him into despair, had not God sent in some relief by the hand of one that visited him in prison, in the instance of Manasseh, who having sacrificed his sons unto Devils, and shed much other innocent blood, upon his repentance finding mercy, did not despairingly afflict himself with the consideration of what became of the souls of those whom he had so cruelly murdered. Secret things belong unto the Lord, etc.  
2. He expressed not only sense of the guilt of Blood, but a right Gospel-notion of the sinfulness of sin; All sin, the least sin, not as destroying only, but as defiling; not as contrary to the Creature in the effects of it, but as contrary to God in the nature of it; A grieving of the Spirit; a crucifying of Jesus Christ afresh; a most unworthy requital of the love of a crucified Saviour.  
3. He discovered also that, which indeed was the thing which I came purposely to the Prison to inquire after, viz. A right apprehension of Original sin, the Corruption of his Nature, which he looked upon as the Fountain and Spring-head of his Murder, Theft, and all other actual wickedness bewailing them all with David, in their first source and spring; Behold, I was born in sin, and in iniquity did my mother conceive me, Ps. 51.5.  
In a word, He had as right a notion of the state of unregeneracy, as ever I found in any new Convert.  
4. He expressed also an high appretiation of Jesus Christ; not only for pardon of sin, but for power against sin; not only to deliver the soul from the wrath to come, and everlasting burning, but from the state of Nature; As a Fountain of Holiness, as well as a Fountain of Happiness.  
5. An high apprehension and admiration of Freegrace, in pardoning such a sinner as he was: Which he expressed with much self-abhorrencie, as one that had no regard to the Sabbath never acquainted himself with the Bible, or Catechism, never prayed; And if a good Thought were entering his heart, he would thrust it away from him with greatest indignation. The pardon of these, with other sins, he admired in some such language as the Apostle did, 1 Tim. 1.13.  
6. God had vouchsafed him a sweet taste of the Promises; some whereof, most suitable to his condition, God had pitched his soul upon, which he repeated with so sweet a relish, as a man might perceive his soul was even ravished with the sense thereof.  
7. Wonderfully did he bless and admire the goodness of God in calling such a cruel enemy to mankind as he was, in murdering his Brother, into the prayers, compassion, and care of so many of his precious Servants, both Ministers and others. He did particularly acknowledge the extraordinary pains, care, and tenderness of the Chief Magistrate of the City, to be beyond all precedent, or expression.  
8. Great affection and compassion he expressed to the souls of others: His Fellow-Prisoners profanenefs and desperate security he exceedingly lamented; the ignorance and blindnefs of many that came to see him, he hearty bewailed; They would aggravate his bloody fact, and ask him whether the sight of the Bags were not the first temptation to the murdering of his Brother? But alas! said he, it was not the sight of the bags, nor the instigation of the Devil, that could have put me upon such a wickedness, had there not been a cursed nature within me, by means whereof I was a Murderer before ever I slew my Brother and an Adulterer, and a Blasphemer, etc. Yea, he said he looked upon that original corruption he carried about him, a greater sin before God, than a thousand acts of murder, of adultery, etc. because it is the fountain of them all; which I never saw, said he, or took notice of till now that God hath opened mine eyes in this wonderful manner. Neither do the most of men and women see it; but because by the restraining power of God; they live free from such gross and scandalous crimes, they think themselves in a good estate, and that they shall be saved: But alas, said he, they have the same nature that I had, and until their natures are changed and renewed, they are accounted as guilty of all sins before God, and as uncapable of Heaven and salvation, as if they had committed them in the greatest act; this ignorance of the generality of people, old and young he bewailed with much hearty sense and feeling.  
9 He was very firm and fixed to the Principles of the Protestant Religion, though he had but newly sucked them in: Insomuch that being several times encountered in Prison by some Priests and other Papists, that came to seduce this poor dying Wretch, who told him that if he would be reconciled to the Church of Rome. and turn Catholic (as they call it) they has power to pardon absolve him (which his Ministers had not) and that if he would not renounce his Religion, there was no way with him but damnation; with divers such menaces to terrify him, and flatteries to ensnare him: Yet the Youngman, through grace, stood against all these Temptations, as a Rock that could not be moved, but sent them away with a great deal of contempt and indignation. He wished the Civil Magistrate would be watchful, and restrain the liberty, and prevent the temptations of these Seducers; which he promised to make his humble request to them at his death.  
10. He did not at all doubt of his salvation through Freegrace, the merits and love of Jesus Christ; though withal he did make it a very solemn Query, Whether he might warrantably and safely cast himself upon Jesus Christ, on such terms as God holds him forth in the Gospel to poor lost Sinners, being such a Sinner as he had been?  
11. He was not at all afraid of death, nor desirous to live; but being asked by a Gentleman that stood by, what he would do if he should live? he answered, He desired not life if he might have it; partly because he durst not trust his own heart; partly out of an infinite desire he had to be with Christ, who had loved such a loveless wretch as he was.  
One expression he used was, That he was not at all angry with his sin for bringing him to such a shameful end, the shame and death do not in the least trouble me. He was above all these considerations, and desired that God might be glorified in, and by his sufferings.  
12. And lastly, He earnestly desired them present to join in prayer with him, which was performed by a Minister, who was witness to this part of the Narative. He expressed strong affections, and workings of spirit during prayer, and much thankfulness for that Christian office.  
In many of these particulars, possibly his very expressions in terminis, may not be so exactly rendered; but a to the import and substance of every particular, this is a faithful and true relation.  
In all he spoke, the manner of his speech and countenance expressed the highest affection that might be.  
THO. CASE.   

Certain Observations of Thomas Parson, Minister at Micheal Wood-street London.  
BEing desired to preach at Newgate, Aug. 30. in the Afternoon (being the Lord's day immediately preceding the Execution of Nathaniel Butler) I carefully observed him while preaching, and had discourse with him both before and after Sermon.  
While preaching, I took notine, that the man seemed wholly taken up with what he heard, not minding the great crowd about him, that came to see a poor reed shaken with the wind, staring him in the face as a condemned Malefactor; but he minded the Pardon I in the Name of God offered him, (treating of the Pardoning Grace of God) with so fixed an eye frequently did he look upon me, and so heedfully turn to Scriptures, as one taken up with the weightiest matters, when as otherwise it might have wrought some discomposure, to have so many such Observers.  
When with him before and after Sermon, I took notice both of his carriage and Words, by both which, great discovery of the frame and temper of his mind might be made.  
His Carriage to my Observant and Impartial apprehension seemed to be excellently attempered to his present condition, being sweetly submissive, neither servilely dejected under the Apprehensions of his past sins and present state, nor forwardly confident as though he forgot he were such a Malefactor: His deportment did in my Judgement (not without some admiration, then, & after in the reviewing thoughts of it, of the Decorum and suitableness of it to his present condition) speak a well mixed and compounded sense of his own deserts, and divine mercy; which also did his Words.  
His Words might be reduced to these two main and excellent heads,  
A declamation against sin, and Admiration of Grace.  
Agrainst Sin he expressed the greatest Displicency and abhorrency, yea the Sin of his Nature, that Root of bitterness, which he said men took but little notice of: and for actual Sin abstractedly from the fruit of it, even sin as against the holy, just, and good law of God, and as against God that had deserved better at his hands, Professing that (as in general he had no desire to live) so if the greatest hire should be offered him to live, if it might occasion his return unto folly, he would not accept of life, and the World with it; And that Sin as Sin, even the least. Sin did make his heart rise at first thought of it, and he could spit it out with detestation, wondering that men made no more of Sin, bewailing he was no more sensible of and humbled for Sin, expressing how afraid he was now of doing any thing might offend God, even in the least. Then (as all along) he was ready to take all occasions of a full, free, and impartial confession of Sins, clothing them with their agravating Circumstances, to make them out of measure sinful.  
His high admiring thoughts of the Love and Grace of God, several ways he expressed in a most serious affectionate manner, both in general, and in reference to himself, and his sense of his interest in them. He was much in Repetition with thankful wonderment of many proomises of God; some I had before spoken of in preaching, and some others, such as set forth God's readiness to pardon; the freeness, largeness, and unchangeableness of the Pardoning mercy of God; and again and again speaking in the words of Paul, And that such an one as I should obtain mercy! Such an one as I find mercy! Admiring the distinguishing grace of God towards him, that when other Prisoners (though in less danger than himself of Death, whom we then heard above making a noise) were without thought of Sin or God, God should snatch him as a Firebrand, and that in such a way, making sin, so great sin to be overruled to his great good. He expressed his appretiating thoughts of God's promises, savourly descanting upon them, and comfortably applying them to himself, saying, I could formerly find no thing desirable in a Promise or any Word of God, it was a burden to me, but now that the promises were the rejoicing of his heart. He said, Satan had sorely winnowed and buffeted him, but Christ was on his side: And using the words of the Apostle, This is our rejoicing, the Testimony of our Consciences, he added, God hath said, whosoever repenteth and believeth shall find mercy and be saved; my Conscience telleth me and witnesseth to me that I unfeignedly repent, and really believe in Christ, and I am one of those Whosoever; therefore Christ is mine, etc.  
As to his Condition in general, from what I found or otherwise heard, I conceive, there are many things very remarkable.  
1. As to his sin committted. 1. That this great Sin was clearly a judicial sin, the punishment of former Sins, for which God left him. 2. That as it was the deserved fruit of a bad Cause, so it was the accidental cause of good fruit, the Lord overshooting Satan in his own bow, when and by what means he took to make sure of him, God startled and roused Conscience, which would not with the noise of less guilt be awaked, and humbled the Sinner, etc.  
Secondly, It seemeth to me very observable, as to the Work of God upon him, that it was so orderly gradual; he being first bound up partly through his ignorance in which he had been brought up, partly through the amazing guilt that with an overwhelming stupifying power came upon him; he afterwards by degrees, and that at last to such a measure of clearness and distinctness of Understanding in the things of God, had an extraordinary beam of divine light darted into his Soul: and that by degrees, his sense of the sinfulness of sin increased (as I have been credibly informed) to a deep humiliation, not without horror, and so ingenious confession: And then upon the alone, and most sufficient foundation of the rich and precious promises of the Gospel, he was raised up to the apprehension of mercy, and at last of his particular interest in it.  
3. The hand of the Lord upon the hearts of his People, Magistrates, Ministers, and other Christians in some measure evidencing the thoughts of God towards the poor man, to be thoughts of Peace and goodwill: In that favour he (so high an Offender) found to have time of repentance and reconciliation, who himself gave none to his Friend: In the means afforded him, and manifold helps for his spiritual advantage, which he, in my hearing took notice of with admiring thankfulness; Sermons, Visits, general pity of God's people, in the importunate enlarged fervency of Ministers and Christians in praying for him, scarcely to be paralleled in the memory of men.  
THO: PARSON.   

Some PassAges between Nath. Butler and a Friend of his that came to visit him, which have been omitted in the other Conferences.  Friend, 
HOw do you Nathautel?  N. Butler, 
Very well blessed be God; only I must tell you, that even now here were with me some Popish Ladies, who asked me concerning my Faith, and what Religion I did intent to die in: I told them in the true Protestant Religion of the Church of England, They answered, if I died not in the Roman Catholic Religion, I could not be saved, and pressed it with several Arguments. Pray inform me therefore what is this Popish Religion.  Fr. 
It is such a Religion, that dares not trust in Christ alone: without mingling their own merits, with the merits of Jesus Christ.  Nath. 
That is saddest Religion in the world for me; I shall never be of that Religion! (clapping his hand on his breast) for I am the vilest wretch that lives: I have not a good thought to trust to: I must be saved only by the merits of Christ, if ever I be saved.  
The same Friend watching with him, the night before he died, wished him to think of the free mercy of God in Jesus Christ, that God should call him at the eleventh hour. He answered, I desire to be vile in mine own eyes, and admire free grace.  
About five of the clock that morning he was to suffer death, he was raised to a high pitch of joy, and cried out, Oh sirs, help me! Help me to glorify God show me how to do it! I cannot do it enough! I cannot contain myself! yet suspecting himself, he asked those about him, Was it so with you? and with you, when God wrought on you?  
They replied, it was. Oh then said he it is right, blessed be God: Come let us sing the 100 Psalms, which he sung with much alacrity.  
About an hour after they knocked off his shackles; now said his Friend, Come Nat. now thy shackles are off, I will get thee out, and thou shalt run thy old course, and have money enough, and take thy fill of lust and pleasure again:  
He seriously replied, Really, Really, Really, (clapping his hand on his breast) if I know my own heart, I would not for ten thousand worlds lose the opportunity of this morning. I am now going where I shall never sin again.  
So leaving the dark Dungeon, wherein he was Prisoner, in order to his execution, he uttered these expressions to his friends about him; O this dark Dungeon! The best Room that ever I came in; and this contemptible Bed, the best that ever I lay in!   

AN EXACT NARRATIVE Of the Life and Death of NATHANIEL BUTEER; With the several Conferences held with him by the Right Honourable the Lord Major, and several eminent Ministers; As also his Confessions, Speech, Prayer, etc. together with the Sermon preached the Evening after his Execution.  
BEfore I enter upon the Narrative, give me leave very briefly to premise, how Nathaniel Butler behaved himself before this Murder committed, viz. That he was a very lewd Young man, being addicted to divers sins, which he himself hath freely confessed. For instance,  
1. He was a great Company-keeper, and given to Gaming very much; whereby he gained money, and several Watches of Young men, one whereof he restored to the Owner, after his Conscience was awaked, in prison  
2. He enticed some Servants to purloin from their Masters, and sell the Goods; then would he and they go together and spend the money among themselves.  
3. He lived in Fornication, frequenting the company and the houses of Harlots; in so much that (as he himself under his own hand informed me) he judged, this very sin of Whoredom did draw him on to that of shedding blood. Concerning which fact I shall now speak; as also concerning his carriage in Prison, and at his Execution, being an Eye and Earwitness thereof.  
THis Nathaniel Butler came from Alton in Hampshire, where he was born; and at the time of his Apprehension, was an Apprentice with one Mr. Goodday, a Drawer of Cloth in Carter-lane, London; during which time he became acquainted with one John Knight, an Apprentice also in the same City. These two were much together, but especially when Mr. Worth (John Knights Master) was gone to Bristol-Fair; then did these two young men lie together several nights at Mr. Worth's house, at the Rose in Milk-street; where in the shop, on Wednesday morning being the 6. of August 1657. Nathaniel Butler seeing some Bags of money, he was thereupon tempted to take away the life of his Friend and Bed-fellow, that he might securely convey away the Money which he had now seen in the Till of the shop. After they had been abroad that day, at night they lay again together, the bloody design running still in the mind of Butler; he intending about the dead of the night (for so he expressed himself to me) to destroy the Young man by cutting his throat: Accordingly he took his knife in his hand, but his heart would not suffer him to do it; then he laid down the knife again, yea he took up, and laid down high sknife several times (so he told me) before he acted his cruelty: But in the morning very early he did indeed fall very violently and inhumanely on the Youth, who lay harmlessly asleep upon the bed. The first wound not being mortal, awaked him, whereupon he struggled and made a noise (not considerable enough) which was heard into another room of the same house. Then Butler chopped his fist into the mouth of the Young man, and so they two lay striving and tumbling very near half an hour, before the fatal blow was given; but at length he did most barbarously murder the Young man, giving him a very ghastly deadly wound, cross the throat: And then he went down, taking away out of the shop a sum of money in two bags, being about One hundred and twenty pounds: And so with his double guilt of Robbery and Murder, leaving his bloody Shirt behind him, and a Lock of his own Hair in the hand of the dead Young man, which Hair was pulled off in their striving together, one to commit, the other to prevent the fact; after he had so done, he went to his master's house in Corter-lane, where he privately laid the Money in a new Trunk that he bought with part of the Money. This Murderer abode for certain days, that is, from Thursday to Saturday, at his Master's house unsuspected, following his business at home as formerly.  
Many thoughts and jealousies were working in men, who should be the Murderer: And in a few days, one in Milk-street (the street where the Murder was done) knowing that Butler used sometimes to be with the Young man who was now murdered, went to Butler's Master's house in Carter-lane, and spoke with him, by whose words and carriage he supposed he might be guilty, and so caused him to be apprehended: But yet for some small time, the said Butler denied the Fact; but at length confessed, That he, and he only did it. After his apprehension, he was brought before the Lord Major of London, to whom he declared the Murder, and the Circumstances of it, crying out for a little time for his soul, and much lamenting his sin. That night he was committed to Newgate, and there lay exceedingly startled about the state of his soul, saying often, What will become of my poor soul! What shall I do to be saved! beginning now to see the sinfulness of sin. Whom I may compare to Manasseh in three respects. 1. As to matter of fact; for Manasses shed much innocent blood, 2 King. 21.16. so did he shed (too much) innocent blood. 2. He something resembled Manasses in his imprisonment, mentioned 2 Chr. 33.11. As Manasses was taken and bound with fetters, so was he clapped in the Hole or Dungeon of Newgate, with heavy irons about his legs. 3. Manasses and he were one and the same in this sense, that when they were in affliction, they besought the Lord God, and humbled themselves greatly before the God of their fathers: For this great Offender could often say, He could never be humbled enough.  
Upon the 13 of August, when he was arraigned at the Sessions in the Old-Baily, he pleaded Guilty to the Indictment, with very much shame, confusion of face, and sorrow of heart: And on Friday the 15. of August, he demeaned himself very humbly before the Bench, hearty submitting to the Sentence of Death that then passed upon him, saying, He had destroyed the Image of the Eternal GOD; alluding (as I verily believe) to those words in Gen. 9.6.— For in the image of God, etc. After his Sentence, he was conveyed back to prison; penitently acknowledging, that he had neglected the good Word of God, and therefore was the longer kept off (through ignorance of the Gospel) from closing with Christ Jesus. But after a few days discourse with several Ministers and others, who opened the Scriptures to him, he began to understand (through the grace of God) the Word of Grace. And though he had many good Books brought to him by divers visiting Friends, yet he chief looked into the holy Scriptures themselves, and found very much advantage, light and peace by these following passages out of the Old Testament, viz.  
2 Sam. 12.9. Where Nathan spoke sharply to David, for despising the Commandment of the Lord, to do evil in the sight of the Lord, in killing Vriah the Hittite with the sword— Vers. 13. David said to Nathan, I have sinned against the Lord; and Nathan said to David, The Lord also hath put away thy sin. From hence he understood the readiness of God to forgive confessing, repenting sinners, though they are guilty of innocent blood.  
Job 33.27, 28 He (the Lord) looketh upon men (Oh that men would look after the Lord!) and if ANY say, I have sinned and perverted that which was right, and it profited me not; he (that is, the Lord) will deliver his soul from going into the pit, and his life shall see the light.  
Isa 45.18, 19— I said not unto the seed of Jacob, seek ye me in vain.  
Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will ABUNDANTLY pardon. The word abundantly, he used to pronounce with an emphasis; for, he saw (his eyes being now anointed with spiritual eyesalve) that he had multiplied sins exceedingly, and that he stood in absolute need of the Lords abundant, multiplied pardons: whereof he had good hope through this good word of Isaiah.  
Ezek 18.23. Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his wases and live?  
30.— Repent and turn yourselves from all your transgressions; SO iniquity shall not be your ruin.  
31. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel!  
32. For I have no pleasure in the death of him that dieth: wherefore turn yourselves and live ye.  
Ezek. 33.11. Say unto them, As I live, saith the Lord (here the poor Prisoner would note to his comfort that a repenting sinner hadnot only the Word and Promise of God for forgiveness, but the Oath of God to give such a finner the greater assurance of pardon) I have no pleasure in the death of the wicked, but that the wicked turn from his ways and live: Turn ye. turn ye (see the importunity of God with poor sinners for the good of their souls) from your evil ways. For why will ye die O house of Israel!  
Micah 7.18. was a place pleasant to his soul. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the reranant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. Vers. 19 He will turn again (as one doth when his anger is gone) he will have compassion upon us, he will subdue our iniquities, and thou wilt cast ALL their sins into the depth of the Sea.  
Now I shall give you a short List of some New Testament Texts, whereby the Lord conveyed Counsel and Consolation to this doubting staggering poor Wretch.  
Matth. 18.11.— For the Son of man is come to save that which was lost.  
Joh. 3.14, 15, 16. And as Moses lifted up the Serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him, should not perish but have eternal life; For God SO loved the WORLD, that whosoever (this word [whosoever] he he spoke with joy) believeth in him, should not perish but have everlasting life: Now (saith Nathaniel Butler) I am one to whom this word speaketh; and therefore God gave the Lord Jesus Christ for my soul; I believe in him, and therefore I trust to live eternally through him, according to the gracious terms of the Gospel.  
John 6.37.— and him that cometh to me I will in no wise (here he would repeat and reiterate these words in NO WISE CASTANNA OUT, in NO WISE, in NO WISE) cast out:  
1 Tim. 1.15. This a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief.  
1 Tim. 2.5, 6. For there is one God, and one Mediator between God and Men, the Man Christ Jesus, who gave himself a ransom for all to be testified in due time.  
In hearing, reading, and conferring upon these (and many more) Scriptures, he would often say to me and others, these are good Scriptures, brave Scriptures, are they not brave Scriptures? He would make very diligent and frequent search into his soul, concerning the sincerity of his sorrow, and would not easily believe that his repentance was true, or that he had right to the precious promises of the Gospel. But by much speaking to him by many good people, that he would apply Christ, and also by seeking unto God for a spirit of Faith for him, he did begin to act a faith of recumbency and adherence, being (as he often said) persuaded that the Lord Jesus Christ was able to save to the uttermost, and willing to save such as come unto God by him; yet he could not come up to that full assurance of hope and confidence, as he desired, and we also desired hearty on his behalf. So that sometimes he would break forth and say, How can I that have been gurlty of all sins whatsoever (almost) as Murder, Fornication, Theft, etc. challenge or apply a pardon? He was much afraid of running upon either of these two Rooks, that is, presumption or despair; I told him that diffidence and despair was the strongest presumption against God, saying to him, Is it not presumption for a man to dis: obey God, and not to believe him? Now the command of God in his glorious Gospel is, that men weary of, and heavy laden with sins should come to Christ, that they might find rest to their souls. The design of God (said I) in the Scriptures is not to give some feeble weak hope of pardon, but a lively hope, and a firm expectation of salvation, to all that mourn, and really repent. Which so wrought upon him that for the space of some days before his suffering death, it pleased the God of all comfort to give him joy and consolation, and sometimes strong consolation, insomuch that he would at times express very great inward gladness, which all that knew his former mournings were glad to see, and glorified God for giving him the joy of his salvation; for he was so satisfied concerning the favour and mercy of God towads him in Jesus Christ, that he rather now desired death than feared it: as seeing death through Jesus Christ without a sting.  
On the Lord's Day towards evening the Lord Mayor (to whose Conference I refer you) went the third and last time to visit him (for the next day he was to die) and my Lord's advice very much refreshed his spirit, it being his Lordship's design to speak of Heaven, with the glory and joy of that Kingdom, and to establish the Prisoners thoughts thereon.  
After his Lordship had left him, he seemed to be very cheerful in his spirit, blessing God, that he should put it into his Lordship's heart to condescend so far as to pray, and confer with such a despicable poor wretch as he was, hearty thanking his Lordship for his abundant love.  
That night being his last night, I kept him company in Newgate, so did divers others; continuing with him in the Dungeon, or Hole (for so the Keepers call it) till towards midnight, conferring with him, and endeavouring to comfort him to the end; he delighted all the time of his Imprisonment, in Christian Company, and spiritual Discourses; but in his last night he was very much carried forth to spend himself about spiritual things: So that we judged it meet to leave him alone a while, lest being altogether without rest and refreshment in his body, he might thereby be made unfit for the service of the next day, intending then to declare what the Lord had done for him, and to speak also by way of Counsel to those that came to see his execution.  
When we had withdrawn for two or three hours from him into the Lodge, (some of us observing in the mean time that he did slumber, and as we supposed that he slept also) than we all returned to him, he lying covered upon the Bed in his ; when we came again about him, he raised up himself, and fell afresh to his former good Discourse.  
Then I sat down by him, and did read the 14 verse of the 51 Psalms, Deliver me from bloodguiltiness O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness. I then divided the Verse into these two parts:  

1. David's prayer, Deliver me from bloodguiltiness, O God, etc.  
2. David's promise and engagement to God upon the granting of his desire, And my tongue shall sing aloud of thy righteousness.   
Then I made these Observations from the words of David, Viz.  
1. Obs. Not only a wicked unregenerate man, but a gracious godly man may (possibly) commit a most horrid murder. David was blood-guilty.  
2. Obs. The sin of Murder is a very dangerous sin wherever it is found: Deliver; [now that word implieth danger, Deliver me,] if David murder, he is in danger of damnation.  
3. Obs. 3. Prayer is a work for a person guilty of blood; Deliver me; this David said by way of desire and supplication, yea most of this Psalm sets forth David's prayer which was preferred upon the account of his bloodshed. Prayer is the best way to obtain deliverance from bloodguiltiness.  
4. Obs. From those words, (O God, thou God of my salvation) that, There is salvation in God for men that have shed blood, if those men become penitent and beg that salvation.  
This Note did refresh Nathaniel very much.  
5. Obs. From the Promise. And my tongue shall sing aloud of thy righteousness, that men who know what it is to have the guilt of sin (guilt of blood or any other sin) taken away, will certainly sing aloud of God's righteousness, faithfulness, truth.  
And indeed this poor man did magnify God and sing aloud of his righteousness, making mention of his, and his only; he desired us to sing Psalms several times with him, and to rejoice with him, which also we did.  
About five a clock he fell into such a rapture and ecstasy of consolation as I never saw, nor (I believe) any of my fellow-Spectators; for he would shout for joy that the Lord should look on such a poor vile creature as he was: He often cried out, and made a noise, and indeed did not know how to express, and signify fully enough his inward sense of God's favour, saying, Must he be an heir, an heir of God, and a joint-heir with Jesus Christ, a fellow Citizen with the Saints, etc. He could not bear such a glorious discovery. Now that his joy was right Evangelical joy, appeareth thus, in that mourning and bitterness went before it; yea, he rejoiced with trembling, and could exceedingly often say that he would yet have a deeper, and a more thorough sense of sin; he could never be sufficiently abased before the Lord.  
Now the time was at hand that he should be carried forth to Execution, but he thought it was not near enough; for he asked several times, What a clock is it? I demanded why he enquired so concerning the time of the day? Would you gladly die? said I. Yes, yes, saith he, I desire to be dissolved, and to be with Christ which is best of all. About seven the Coach came to carry him away; the Keeper knocked off his Irons, and now he was a freeman indeed; for the hand of Grace had before this time taken away the Fetters and Bolts about his Spirit and Conscience. I went with him in the Coach, and by the way his great desire was as he passed through the Streets to fix his heart more fully on God, and to think with more intention and firmness of mind upon the riches, the unsearchable riches of Grace. In a short time having passed through many thousands of people, many of whom prayer for his soul, and showed compassion otherwise to him; he came under the Gibbet which stood in Cheapside just over against the end of Milk-street, where he had done the murder, he went up the Ladder, the Executioner standing above him, and I below upon the Ladder: When he was tied to the Gibbet, he began to speak to the people, having a Speech written, which he purposed to have read through; A true Copy whereof followeth verbatim.  
Beloved Friends,  
I Am here a miserable Creature, and had not God of his infinite Grace and Mercy looked upon me, as sad a spectacle of misery as ever your eyes beheld, by reason of my wicked and sinful life. And now by the justly hand of God I am come here to die justly for my sins: And it is my desire that all that see me, or that hear of me, might learn this most true Lesson from me, that have not learned it from the Word of God in the Scriptures, That the wages of sin is death. I have been a very great sinner, and as I think, the greatest of sinners: And my desires are that my repentance may be greater than my sins; Which I am afraid is impossible to be without the infinite mercy of God, who hath graciously promised to accept the will for the deed. The particulars of my sinful life, I have, for all those who shall be pleased to look into it, gathered together, and given to my Lord Mayor's Chaplain, and entreated him to have it printed for a timely warning to all other youngmen, especially to the Apprentices of this City, that by my harms, they may through the Grace of God learn to beware.  
Good people, That which I shall speak unto you is but little, because my strength is now but weak: Indeed I wish I had more strength, that my words might reach not only unto the ears, but unto the hearts of every rebellious and disobedient Child and Servant in this great City, yea, throughout the whole Nation: And my counsel is, that every one would take heed of the beginnings of sin. I remember when I first was enticed unto evil ways and practices, I was tender and fearful of them, and trembled to think what those ways might bring upon me; but I neither harkened to the Word of God, nor the voice of mine own Conscience, which exceedingly checked me, but resolved to go on therein, and through the Devil's enticements joining with my wicked heart, by degrees I grew more bold and hardy in evil ways, every day more than other, and at last came to be so far hardened in sin and wickedness, that evil ways and actions were as familiar unto me as eating and drinking was.  
Truly Sirs, This is very true, and this I speak by sad experience, to warn every one that they would hearken either to God's Word, or unto their own Consciences, when they are first checked for their sins: Therefore good people, as you love your own Souls, take heed of the beginnings of sin, and kill sin betimes before it grow too strong for you. If I had done so, I verily believe, and think that sin had not at this time thus killed me, as now it will certainly do. But seeing it is so, that I am here brought a poor distressed Captive unto my death by the Tyranny and cruelty of sin; it is my desire that I may through the gracious assistance of God be enabled to do a greater mischief unto sin by my death, than sin hath done unto me in bringing me to this death, which will I hope but kill my body only, although it be a bitter, cursed and a shameful death: Oh harken to what I have said unto you, and let me for that purpose humbly beg of all that either hear me or shall hear of me; and oh that I could prevail with every young person, to cast away sin betimes, to check it in the first beginning. I do seriously think there is no such course to destroy the growing of it in the hearts of men and women as that would be.  
Sirs, I am now a dying man, and truly if I knew of any better way to ruin sin then other in mine own observation. I would surely now tell you. For I bless God I can say it truly, that I am a real enemy to sin, because sin I find is such a great enemy to God, to all Mankind, and particularly, I have found it my greatest enemy that ever I had. Oh that I had taken this counsel, which now through the great goodness and grace of God I have given to you; certainly it would have prevented the growth of sin in this poor, sad, and now sorrowful soul of mine: Certainly, I had not now been here as I am, to suffer this cursed and shameful death which I am justly to suffer both from God and Man for my most foul, horrid, and bloody sin.  
The taking away the life of him who was unto me as dear as my Brother; which sin, I hope God for his Son Jesus Christ his sake, hath in mercy to my poor Soul forgiven. This sin this bloody sin, I hope the only wise, merciful, gracious and good God hath sanctified for the everlasting good of my poor Soul. He who is able to bring light out of darkness, and good from the greatest evil, can by his infinite goodness bring from this sin of mine, which is the destruction of my Body, the eternal salvation of my Soul. This is a Mercy never to be forgotten by my friends; that although I have been so unhappy as to slain their Names and Reputations here, yet I hope through the grace, mercy, and goodness of God I may be their joy and rejoicing hereafter. Oh this sin that the Devil was suffered to tempt me to commit, my wicked heart consenting thereunto! I have observed since my imprisonment, this blood-guilty sin, was as a punishment of my other sins which I went on in without considering whither I was going. Had I truly and timely repent of my former sins, I verily believe and am fully persuaded I had prevented this; this foul, this horrid sin, for which I can never be too much affected nor afflicted. Yet nevertheless, this sin I hope through the grace of God hath been a rousing, and an awakening sin to me; it hath caused me to call to remembrance all my former sins, and to be humbled for them, and I hope through the gracious assistance of God I have truly repent of them all. I thank God for his mercy, I can truly say, that I am now another manner of Creature then formerly I was: Formerly God came not into my thought with any joy and content; but now to think of God is exceeding precious to my soul: To think of the name of God, and of his Son Jesus Christ is the chief joy and rejoicing of my soul. This is some change, and I think a great change, and I hope a good change; formerly I sinned with great delight, and now through the grace of God I delight not in any sin; nay, I can truly say more, I do now through God's grace hate and loath sin; and this I know to be true; for I do even hate my most beloved sin, The sin of Uncleanness, which I do advise all Youngmen to watch and pray against; and for the more effectual prevention thereof to live very temperately and soberly, making no provision for the flesh to fulfil the lusts thereof. This sin, I bless God for his grace, I can now truly say I hate it, I hope if I were to live as many years in the world as I may do moments, I should through the grace of God never commit more: And the sin of Lying which formerly I made no conscience of, I think I can truly say now through the grace of God that I truly hate it as a wicked sin, and Lying now is so base an evil in my sight that I could not be hired to tell a lie, no not I hope if I had the promise of my life givenme, which in my condition is the greatest gift which man can bestow upon me; yet I hope, even for my life, to save it from this terrible death, I should not be tempted to sin against so good a God, who hath given me the hopes of an eternal life, and delivered me from a thousand times a more terrible death; nor against my blessed Redeemer, who died to take away my sins and who hath thus graciously looked upon me, so vile, so wicked, and so miserable a sinner as I have been; and hath showed mercy upon me, not for any worth that is in me, who am the unworthiest of all men, but for his own names sake, because mercy pleaseth him: To whom therefore be glory for ever, Amen.  
I have now declared unto you the grounds I have of my hope, that I have made my peace with God through Jesus Christ, and have obtained through his grace and mercy my perfect reconciliation to God, and my blessed Redeemer Jesus Christ. I shall in the next place in deep humility, as being very sensible that I have wronged very many, and therefore I do here humbly beg my pardon from all the World, for all the wrong and injury that I have in any kind done unto any one: And indeed I should be glad, if I could, to make restitution to every one: but that I am not able to do; and therefore I must content myself with begging their pardon and forgiveness, which I do here desire from every one, man, woman and child, even for Jesus Christ his sake, whom it is that they themselves must all i'll unto for his pardon, or else be miserable for ever; and as they desire the Lord Jesus should forgive them all their wrongs done against him, so I hope they will for his sake forgive me all mine committed against them. And as I have desired my pardon and forgiveness from all the world for the wrongs and injuries which I have done; so I do here desire to declare, and that freely and with all my soul, that I do truly forgive all the World for all the wrongs that I have suffered from every one therein, even those evil Companions of mine which have in any kind been the Devils instruments in tempting me, and thereby have brought me unto that evil which here I am now to undergo, even the losing of my life: Confessing it was more mine own evil and sin in consenting to do those wicked actions which have occasioned me now to be here to suffer, than theirs; and I am more to blame myself in being here, than any other whatsoever. I am fully satisfied, that through God's assistance I might have resisted the temptation, and avoided that evil I have done; so that that the true cause of this my present misery is wholly mine own; though I intent not hereby to excuse the Devil nor any of his Instruments. I therefore here once more advise all young men and women to take heed of the beginnings of evil, and to take heed that they never forsake God, nor his ways and counsels; for I have found that there first began my ruin, neglecting God's Word, and not regarding his counsels given me there, he left me to mine own ways and unto mine own counsels, to follow them, as a just punishment for my great wickedness in leaving God, and the directions which he had given me for my good. And as I desire to forgive every one, so it is my hairy prayer, that God for Christ's sake will forgive them for all that is evil in any of them. And let me say this to magnify the infinite goodness of God, who ofttimes makes a poor Creatures extremity to be his own opportunity: I might now have been going from this place to Hell, had not the mercy of God prevented me, which I hope he hath done for his own names sake, and for his dear Son Jesus Christ his sake, who is my blessed Redeemer, who hath purchased life and salvation for all humble, penitent, and believing sinners, of whom I hope I am one, who desire to manifest the truth of my Faith by all the means which God hath enabled me; and where I am not able to do what I would, Phope God in mercy will accept the will for the deed.  
I have now almost done: As I have been a wondrous greast sinner, and God hath showed forth wondrous mercy to save me; so it hath pleased God to show forth wonderful kindness to me, in stirring and moving my Lord Major to move the Bench to give me so large a time of Repentance; and not only so, but his Lordship hath used great means not only in sending me the assistance of good Ministers, but he also came twice himself to visit me, and prayed with me; which kindness of his I pray God to reward a hundred sold into his bosom. And here I desire to bless God as for the time and means for repentance, so for the grace and heart to repent which all were effects of the wonderful love of God towards me so vile and wicked a sinner as I have been.  
I have great reason also in all humili y to thank the good people of this City for their many prayers to God for me, and for their kind visits of me: I hope they will believe that God hath heard their prayers on my behalf, and will visit them, even every one of them that in love to my poor soul have visited me in this my great necessity. And it is my desire and hope, that the good people of this City may by this experiment be so encouraged, as never to cease seeking of God for his grace for any sinner whatsoever, who of his infinite grace and mercy hath had respect unto so wicked, so vile and sinful a Creature as I was, out of whom I hope I may truly say, he hath cast forth legions of sins, and left in me none behind to hinder my access unto God by Jesus Christ.  
I have now done: What shall I say more? Lord teach me what to say, that I may glorify thee, who hast thus glorified the riches of thy mercy upon me, a poor vile Creature; as a close of what I have to say, and so therewith to close up my life, my wicked and sinful life, and withal go into a life where I shall sin no more, offend God no more, but be in an estate of blessing and praising God for ever and ever. And therefore unto that God of all grace, who is able to keep that which I shall commit unto his trust, and to preserve me both sold and body; into thy hands, O merciful Father and blessed Redeemer, I commit my soul; humbly beseeching thee to remember that good word whereupon I desire to rest and wholly cast myself, even the sure word of thy faithfulness, O blessed Saviour! from whose sweet lips dtopped this sweet saying, That whosoever cometh unto him, he will in no wise cast out. This blessed saying hath been, and at present is the joy and comfort of my soul. And for this body of mine, which hath been a body of sin, it is now through grace become the Temple of the Holy Ghost. And as the blessed Apostle Paul believed, and therefore he spoke; so I believe, and therefore speak; That he that raised up the Lord Jesus, shall raise me up also by Jesus, and present me unto God without blame.  
I have done. Good people, all you that have had the patience to bear me thus long, let me humbly beg your prayers with me, and for me, That he which hath begun a good work in me, will finish it until the day of Jesus Christ.  
Nathaniel Butler  
After he had read some part of this Speech, the people pressing and making a noise, I told Mr. Sheriff Milner, that I humbly conceived it best for the Malefactor to forbear reading any further, the people not being able to hear because of the noise, and that he should rather speak briefly from his own breast without book; whereunto Mr. Sheriff consented, and the Prisoner put up his written Speech, and spoke then with a very loud voice, and with abundance of tears, to this effect:  
That he would humbly desire the Magistrates of London to look after the suppression of Popish Priests and Jesuits; for some of the Popish party had been with him in prison, persuading him (but in vain) to die in the Roman Catholic Religion. Then he addressed himself to Masters and Servants, advising and pressing them strongly to be both very watchful and careful in their several capacities; Masters to look well after their Servants, and Servants to serve their Masters in singleness of heart; admonishing and exhorting all men to fear the Lord, saying, If you love your souls, leave off evil ways, and be warned by mine example: But if ye will keep your sins, and hope for pardon, God will keep his pardon, and you shall keep your sins.  
Having finished his Speech, he then called on the Lord by Prayer, entreating the people to join with him: He prayed with an elevated voice, and with many tears, this Prayer following.  
O Merciful GOD! which according to the multitude of thy mercies dost so put away the sins of those which truly repent, that thou remember'st them not mnore:  
Open thine Eye of Mercy upon me wretched Sinner that I am! who most earnestly desire pardon and forgiveness of all my former sins, and particularly for my late horrid Blood guiltiness.  
Lord, if it be not too late (and I trust no time is too late for thee to show mercy) wash away this blood of my Brother, which sticks so close to my soul, in the blood of my Saviour (O let me call him so!) which was shed for my sins, and the sins of the whole world.  
Let not the voice of my murdered Brother's blood cry louder for vengeance, than the blood of our crucified Jesus be heard to cry for pardon.  
Give me, Lord, a truly penitent heart; and then accept of that penitent heart of mine, which is thine own gift.  
Given me, plenty of brinish tears; but first steep and wash those tears of mine in the wounds of thy Son.  
Make me here to abhor, and loath, and judge, and condemn myself; that in thy great day hereafter, The great day of the Lord, I may not be condemned eternally both body and soul.  
Renew in me, most loving Father, whatsoever hath been decayed by the fraud and malice of the Devil, or by mine own bloody carnal will and frailness.  
Cause me to set all my sins before my face, and then do thou cast them behind thy back.  
Cause me to spread all my sins before thee my God, as Hezekiah did the the blasphemous Papers of Rabshekah; and then do thou blow them away with the blast of thy holy Spirit.  
And forasmuch as I do humbly and earnestly desire to put my trust only in thy mercy, Impute not unto me my former or latter sins; the sins of my body, and the sins of my soul; sins of omission, or sins of commission; sins which I have done to please myself, or others; sins against the First, or against the Second Table; against thee my God, against my Neighbour, or against mine own Sonb.  
Let this first death of mine, which I am now ready to pay in satisfaction to Man's Law, be acceptable in thy sight, O God; and so do thou deliver me from the second death.  
Deliver me from my Blood guiltiness O God, and take me yet into thy favour, through the merits and blood shedding of thy most dearly beloved Son, Jesus Christ.  
Amen! Amen!  
Wretched man that I am, who shall deliver me from my blood guiltiness! who shall deliver me from this body of sin and death!  
Lord have mercy upon me a sinner!  
Christ have mercy upon me a sinner!  
Lord have mercy upon me a sinner; A Merciless, a Profane, a Thieving, a Bloody sinner!  
Lord, though I had no mercy upon my Brother, yet do Thou have mercy upon me: For, Lord, I have so much the more need of mercy for my soul, by how much I had so little mercy upon his life.  
Lord, I confess with horror of soul, that I killed him suddenly, giving him no time to prepare for death:  
Yet, Lord, I must confess to thy great glory and goodness, that Thou hast given me time and respite to repent before I die.  
He then desired me, as I stood upon the Ladder, to pray for him; which I also did, he joining therein very solemnly. I then having done prayer, asked him how he did? He told me, he doubted not of doing well; he laid all behind him, and would go to Christ alone for life and salvation; saying, Now I am launching into the Ocean of Eternity! Then he delivered to me the written Speech, desiring the Executioner to forbear Turning him off, till he lifted up his hands and said, Lord Jesus receive my soul! I than took him by the hands, and took my leave of him. After he had stood still a little while in a way of Ejaculations, with his Cap over his eyes; he lifted up his hands, and said the words aforesaid: Then the Executioner did his office, and he was a dead man in a few moments: And in a few moments more, who knows which of us will not be dead men also? Oh consider therefore, all you that yet are alive, the following Admonition.   

An Admonition to all persons whatsoever, especially to Parents, and Children; Masters, and Servants, etc.  
TO Parents and Masters of Families; hear what the Lord faith to you, Ephes. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a putting of a thing into the mind, an urging and pressing of it, an informing and instructing the mind. Leigh. erit sac●● Now this Text tells you of two very great faults, viz.  
First, In case admonishing of Children and Servants be totally omitted; where's then your obedience to God, who leaves their Education to your care? Nay, instead of giving good advice and examples to Youth, you many times (I mean many Heads of Families) rather ruin them, by living without Knowledge and without Conscience yourselves. Oh consider this, and acquaint yourselves with God and with Jesus Christ, that you may be able to acquaint all committed to your nurture with the fame God and with the same Lord Jesus Christ, the knowing of whom is the excellency of knowledge.  
Secondly, A word to men of care (but of very little care) in this thing: I grant you use prayer, and you read Sermon-notes sometimes, and the Scriptures themselves among your people at home; but how often? and how earnestly is that exercise? Alas, once it may be on the Lord's day, and then no great regard had how they profit, or whether they profit or no, so that something be done, though nothing come by it by way of benefit to their Souls. 'Tis a wonderful weakness in many great Professors of Religion, who will pray and beg of God strongly upon their knees for Light, Knowledge, Grace and Holiness to be given to their dear Children, and to their Servants; and yet these very persons will contribute little or nothing besides good wishes towards the conversion and welfare of souls, that (by their importunate supplications) seem to be precious in their eye. If praying be all you have to do for your Family, what mean then those many Scriptures that command the doing of many other duties besides praying with, and praying for your people? and if prayer only be not enough, why do you only pray? Indeed 'tis well done, to wish well to them that dwell with you (though it be part) it is the least part of your duty; doth not the Lord look for much more from you? doth he not charge Fathers, and Mothers, and Masters to instruct, rebuke, correct their Children and Servants, and to call them to account concerning their profiting in Gospel knowledge? I am confident the carelessness of you in these things is that which renders Preaching so unprofitable. What will it profit you, or yours, to hear Sermons, and after that never to hear more of them? Take heed of ignorance and idleness; ignorance, in not knowing what ye ought to do; and idleness in refusing to take pains with your people.  
Mal. 3.16. Formerly, They that feared the Lord spoke often one to another, and the Lord harkened and heard, and a book of remembrance was written before him for them that feared the Lord, and that thought on his name. But now how seldom do we see Families conferring among themselves, Husband and Wife speaking of God and of Christ, that Children may learn. Where is a Master and Mistress, or Master and Dame that now adays drop one gracious word in the hearing of their Servants the whole week or month, nay (it may be) the whole year throughout? is it any wonder then for young ones and inferiors to fall into evil ways, when you that are elder, and their Tutors and Governors, walk so loosely and unchristianly before them? Will you now search the Scriptures, and know your work, and do it entirely? will you be faithful and true to all those Souls the Lord hath entrusted you with? and take heed lest their present miscarriages, and their after-condemnation be (and it will be, unless you do all that belongs to your part) charged upon your account. Nathaniel Butler hath given me under his hand, that if he had continued with one Master to whom he was turned over, he believed he never had come to such a pass as he did. The day is coming, when it will come to pass that God shall set your sins and defaults in order before your faces. And dare you then accuse God, or can you excuse yourselves, when in truth it shall be laid to your charge, that such a Son, such a Daughter, such a Manservant, or Maidservant had never done so wickedly in one kind or other, they never had faller into the ways of the Devil, nor fallen under the wrath of God, if we who had the nurturing, oversight, and admonishing of them, had done our duty.  
O remember the counsel of Christ in these two, Scriptures; That of Paul to the Ephesians, 5.4. and latter end lately touched upon, Bring them up in the nurture and admonition of the Lord: That is, teach them to know, and love, to serve and fear the Lord; give them such nurture and instruction, such spiritual matter for their minds to work upon, as the Lord prescribeth by the Scriptures. The other Text of very great use and service to Masters, is in Col. 4.1. Masters, give to your Servants that which is just and equal, knowing that also ye have a Master in Heaven. 'Tis not only just and equal to give food and raiment, or knowledge or understanding in a Trade, to your Servants; but 'tis just and equal for you to give good counsel to your Servants to serve God; and till this be, you are unjust men, and unequal in your ways, unconscionable as to the souls of your Servants.  
'Tis a very honourable character that the most High himself gives to Abraham, Gen. 18.19 For I know him, that he will command his Children and his Household after him, and they shall keep the way of the Lord— Abraham did not command his Children and Servants to honour him, and serve him only, (for so most men are apt enough to lay their commands upon children and households) but his command required his Relations to walk in the way of God. If men would follow Abraham herein, what orderly, holy and reformed Families would then be found in the Land? I hope that these Scripture-passages, and passages of providence also (one whereof, and indeed a very sad one, you have seen in the foregoing Narrative) will touch your hearts, and engage you to look after this, that you and your Children, you and your Servants be henceforth found in the way of the Lord.  
Many Masters are very like the Egyptian Taskmasters in two respects, which are both remarkable, viz.  
1. The Egyptians made the children of Israel to serve with rigour, and they made their lives bitter with hard bondage in Mortar and in Brick, and in all manner of service in the field; all their service wherewith they made themserve was with rigour, Exod. 1.13, 14. O the rigour and bitterness that some servants abide during the time of their serving some men! how many merciless, harsh, cruel Parents and Masters are more like Egyptians then Israelites, more like Turks then Christians by their cruelty, provoking (directly against the Gospel-Statute) Sons, Daughters, and Servants to do that which without unreasonable provocation they would never have done.  
2. Too many Heads and Rulers of houses seem Egyptians rather than Christians, not only in exacting service from their inferiors with all storminess and bitterness of spirit, but likewise in this sense (more wicked than the former) that they will not (so far are these men from pressing their servants to serve God) suffer them to go and serve the Lord; do not some upbraid and revile, threaten and discourage Servants, and Sons and Daughters, if they look after goodness and exactness of life? Exod. 7.16. And thou shalt say, The Lord God of the Hebrews bath sent me unto thee saying, Let my people go that they may serve me in the wilderness; and behold, hitherto thou wouldst not hear. I beg of you these two things. 1. That you would be content when your children and servants do perform to you reasonable service. And 2ly that you would exhort and beseech them by the mercies of God to present their bodies a living sacrifice, holy, acceptable to God, which is to God-ward their reasonable service. But lest I should not prevail with you, I shall therefore direct my counsel and admonition to children and servants themselves that in case your Overseers see not their duty, or do it not; yet yourselves may make conscience to carry it so towards God and all men that ye adorn thereby the Doctrine of God our Saviour.  
Young people, hear what Christ commandeth, Eph. 6.1. Children obey your parents in the Lord, for this is right; this is wellpleasing unto the Lord. Gol. 3.20. The Lord is angry at, and displeased with disobedient Sons and Daughters. Eph. 6.5.6, 7, 8. Servants (saith Paul a servant of Christ) be obedient to them that are your masters according to the flesh, (for as to soul and conscience Christ only is Lord and Master and in this sense we are forbidden to call any man Master, Matth. 23 8.) with fear and trembling, in singleness of your heart, as unto Christ: Not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men, Knowing that whatsoever good thing any man doth (though never so mean a servant) the same shall he receive of the Lord, whether he be bond or free.  
Obj. But some servant may say, My Master is a very harsh froward man, or else I could willingly serve him in singleness of heart.  
Aus. Thou art bound by the Gospel to obey and be in subjection to such a man, if he be thy Master, 1 Pet. 218, 19 Servants be subject to your Masters with all fear, (of neglecting their lawful commands) not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults, ye take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto ye were called; because Christ also suffered for us, leaving us an example that you should follow his steps; Who did no sin, neither was guile found in his mouth; Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. I confess it were well for Masters (for woe to them that are naught and froward, making their servants to suffer words, and buffet and other abuses wrongfully) and well for Servants if they could serve men gentle and good; but however, they serve a God and Saviour that's good, and that will reward all that suffer less or more for his sake: As my advice to you is that you would honour and obey, and be faithful in all things to your Masters, so I beseech you shun all sins, and all appearance of evil, but especially flee from idle companions. Prov. 13.20. He that walks with wise men shall be wise, but a companion of fools shall be destroyed. Riotous deboist, drunken, swearing, cursing, whoring wretches are fools in the sense of Scripture; and seeing it is self-destructive to be a companion with such persons, wilt thou walk any more with such? drinking to drunkenness, Dicing and Carding are things of evil report, and very evil things; they lead likewise to other evils. Nathaniel Butler was a great Company keeper, and a great Gamester, and what did he grow to at the last? 2. Flee (2 Tim. 2.22.) youthful lusts. Flee fornication, 1 Cor. 6.18. But before a man will flee from any thing, he must see that thing to be dangerous; Now that Fornication, Uncleanness and Whoredom is dangerous, I demonstrate thus, (whereby it will appear every way destructive) that it 1. Endangereth Reputation, 'tis a dishonour to the name and person of a Man or Woman, Deut. 23.17. There shall be no whore of the daughter of Israel, nor a Sodomite of the sons of Israel: Thou shalt not bring the hire of a whore, or the price of a dog into the house of the Lord thy God for any vow; for even both these are abomination unto the Lord thy God. Rom. 1.24. Wherefore God gave them up unto uncleanness through the lusts of their own hearts, to dishonour their own bodies among themselves. Heb. 13.4. Marriage is honourable in all, and the bed underfiled (implying the defiled is shameful) but whoremongers and adulterers God will judge. 2. Endangereth substance, Pro. 29.3. Who so loveth wisdom rejoiceth his father, but he that keepeth company with harlots, spendeth his substance. How many have spent fair Estates by following this filthy sin! Many spend their own substance, and that also which is not their own (but their Masters or Parents) upon impudent wicked whorish women; it is a disgrace and an impoverishing sin; who sees not this by experience oftentimes? 3. Following Harlots will lead thee to Hell, will provoke God to take vengeance on thee, Jer. 5, 7, 8, 9 How shall I pardon thee for this? thy chidrens have forsaken me, and sworn by them that are no gods; when I had fed them to the full than they committed adultery, and assembled themselves by troops in Harlots houses (the vengeance of God will rout and miserably destroy such troops, when he sets himself in array against them) they were as fed horses in the morning, every one neighed after his neighbour's wife: Shall I not visit for these things? saith the Lord, and shall not my soul (woe then to their souls) be avenged on such a Nation as this? Prov. 7.25, 26, 27. Let not thine heart decline to her ways. go not astray in her path, for she hath cast down many wounded (wounded in their credit, wounded in their Estates, and wounded in their Consciences) yea many strong men have been slain by her. This is a bloody, wounding, slaying sin. Vers. 27. Her house is the way to hell, going down to the chambers of death.  
To live in chambering and wantonness is the way to lie down in the chambers of death. Remember the two young men named in the Narrative, who were lately bedfellows above ground, and now are become chamberfellows bellow; for the fear of the Lord prolongeth days, but the years of the wicked shall be shortened; break off then speedily from all sin, as you hope for long-lasting life here, and for everlasting life hereafter.  
Obj. We can repent, and mourn, and pray hereafter: For did not Nathaniel Butler live a long time wickedly, and repent in a short time at the last?  
Answ. Do not think that you can repent when you please; if you put off Repentance, you put it to a peradventure, 2 Tim 2.25. In meekness instructing those that oppse themselves, if God peradventure will give them repentance to the acknowledging of the truth. Do as David did Psal. 119.20. who made haste and delayed not to keep the Commandments of God Delays in matters relating to life are most dangerous. I hope no man nor woman will presume that the Lord is any way obliged to wait upon them so long as they please; indeed it pleaseth him to wait to be gracious, but who knows how near to a period the time of God's attendance on sinners is? Acts 17.30. And the times of this ignorance God winked at, but now commandeth alt men every where to repent. 2 Pet. 3.9. The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward not willing that any should perish, but that all (as Acts 17.30. men every where) should come to repentance. The Gospel of God, and the goodness of God are gone forth for this very end, to lead men to repentance; but if sinners refuse to repent, then after their hardness, and impenitent heart (under the Gospel, goodness, and long-suffering of God) they treasure to themselves wrath against the day of wrath, Rom. 2.5. 1. God hath a day of grace for every poor sinner; 2. He hath a day of wrath for men finally impenitent. Think on it; is it not a thing proper and likely to provoke God against you to swear in his wrath, you shall never enter into his rest, seeing men despise his goodness and do receive his grace in vain?   

Nathaniel Batler being Executed in Cheapside over against Milk-street End, about eight or nine in the morning, (a Multitude of People being Spectators) he was afterwards cut down, and his Corpse put into that Coach which brought him to Execution; and from thence conveyed to Gregory's Churchyard London; where about Noon he was burled. That Evening at S. Gregordes' Church, a Sermon was preached by Mr Randolph Yearwood the Lord Major's Chaplain; (there being a great confluence of People,) The Substance whereof, take as followeth:  I JOH. 3.15. 
Whosoever hateth his Brother is a Murderer, and ye know that no Murderer hath eternal Life abiding in him.  
THE Apostles intent in this Epistle was (and indeed my design in this Sermon is) to promote true love in men's hearts towards one another: His Arguments are many, which he propoundeth as so many provocations to love. Consider these seven.  
1 Arg. 1 John 5.9, 10, 11. He that saith he is in the light, and hateth his brother, is in darkness, even until now. He that loveth his brother abideth in the light, and there is no occasion of stumbling in him. But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whether he goeth, because that darkness hath blinded his eyes (as though he should say) Love surpasseth hatred, as far as light excelleth darkness.  
Arg. 2. Men are not of God, but they are the children of the Devil, unless they love as brethren. This is plain and manifest, 1 John 3.10. In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God, neither he that loveth not his brother, 1 Joh. 4.7. Beloved, let us love one another: for love is of God: and every one that loveth, is born of God—  
Arg. 3. He that joveth not, knoweth not God, for God is love, 1 Joh. 4.8.  
Arg. 4. A man otherwise cannot clear up his love to God, 1 Joh. 4.20. If a man say, I love God and hateth his Brother, he is a Lyar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  
Arg. 5. 1 John. 4.10.11. Herein is love, not that we loved God: but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.  
Arg. 6. If you love the Brethren, ye have passed from death to life, 1 Joh. 3.14. We know that we have passed from death to life, because we love the brethren.  
Arg. 7. The last Argument is drawn from the dreadful estate of a man that loves not his brother, 1 Joh. 3.14. He abideth in death, he is a murderer, he hath not eternal life abiding in him.  
And now I am returned to the words which I intent to handle.  Whosoever hateth his Brother is a murderer; and ye know that no murderer hath eternal life abiding in him. 
Here we have two things very remarkable.  

1. A description of a Gospel-murderer (for in the sense of our Law, mere hatred doth not make a murderer) Whosoever hateth his Brother is (what is he?) a Murderer.  
2 A declaration of the damnable state of such a murderer. And ye know ('tis a known case) that no murderer hath eternal life abideing in him.   
Let us consider the first of these two truths, in the words of the Apostle, viz.  
Obser. 1. Whosoever hateth his Brother is Murderer.  
It is requisite to say something by way of Explication to this truth, and then by way of Application.  
Whosoever] (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one) every malicious man without exception, whether he be reputed good or bad, holy or unholy, if he hateth his brother he is a murderer; if he be rich or poor, high or low, Magistrate or Minister, whosoever he be, if he hate, he is here included in the indictment of murder. [Whosoever] is a term of universality.  
Hateth] By hating two things are hinted in Scripture.  
1. A comparative respect. This first is plain in Gen. 29: 30. And he went in also unto Rachel, and he loved also Rachel more than Leah— 31. And when the Lord saw that Leah was hated,— that is, was loved less than Rachel.  
Luk. 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters; yea, and his own life also, cannot be my Disciple.  
Now 'tis not lawful properly and indeed to hate a man's self or his Relations, though he might gain heaven thereby. Observe, Luke the Evangelist saith, cap. 14.26. If a man hate not— brethren— he cannot be Christ's Disciple; and John the Apostle affirms, Whosoever hateth his brother is a murderer— So that we must take the term [hate] in some places to signify a less degree of love: so in Luke. He that loveth not Christ more than himself, more than his Wife or Children, more than Brethren or sisters cannot be my Disciple; as suppose a man must either forsake Jesus Christ, or else his natural and near relation; this forsaking of them, and cleaving to Christ, the Scripture expresseth by hating of them; not that men hate, or may lawfully hate their Friends, but they love them less than they love the Lord Christ, So Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me.  
2. Hating is taken for a very strong disrespect, and a mighty implacable disaffection in the heart of one man towards another man's person; insomuch that a man cannot find in his heart to say well of, or do good unto another; but he can find in his heart to speak all manner of evil, and act all manner of mischief, hurt and wickedness against another. This is our Apostles sense; He that hateth his brother, i.e. he that showeth no pity or compassion to, but prejudice, cruelty, and indignation against his brother, is a Murderer. This is utter hatred, according to that in Judg. 15.2.— I verily thought thou hadst utterly hated her.—  
[Brother] 1. Natural brother, Mat. 4.18. And Jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother.  
2. Kinsman and Countryman, Rom. 9.3, 4.  
— For my brethren and kinsmen according to the flesh, who are Israelites.  
3. A Christian, one obedient to Christ, Mat. 12.48 49.50.— Who is my mother? and who are my brethren? And he stretched forth his hand towards his Disciples, and said. Behold my mother, and my brethaen: for whosoever shall do the will of my Father which is in heaven, the same is my brother. Heb. 3.1. Wherefore holy brethren, partakers of the holy calling—  
4. Any humane creature, man, woman or child, Mat. 7.3, 4. And why beholdest thou the mote that is in thy brother's eye (meaning in the eye of any other person) but considerest not the beam that is in thine own eye Or how wilt thou say to thy brother (to any man) Let me pull out the mote out of thine eye? and behold a beam is in thine own eye! Acts 17.26. And hath made of one blood all nations of men for to dwell on all the face of the earth.  
[Is a Murderer] That is, in his desire and design, and in God's sense and esteem, who searcheth the heart. As a man that doth not commit the act of Adultery, is an Adulterer nevertheless if his heart lust after a woman, Mat. 5.28. So if a man never lay violent hands upon another, yet if his heart disaffect and hate him, he is a Murderer.  
[And ye know that no Murderer (whether he be a Murderer in the sense of this Scripture, or any other) hath eternal life abiding in him.] that is, hath the promise of eternal life, or the evidence of it abiding in him. Do not conceive from this clause, that a man who was at any time guilty of blood by murdering another, or hating another, cannot be saved, or enter into life; for Manasseh, David, and others were blood-guilty, but upon repentance were pardoned. I doubt not of Nathaniel Butler's life eternal (though he did destroy and take away the life of his Brother) because God gave him repentance and humiliation. The meaning is this; No Murderer hath eternal life abiding in him, if this man abide in his malice, hatred, and under his murder impenitent and stupid.  
Is he (whosoever he be) that hateth another, a Murderer? Then,  
Use 1. Examine yourselves. Is Hatred so heinous a sin? How may we know then whether we are not haters of any man? Now Hatred is manifested thus:  
1. By refusing to rebuke thy brother or neighbour for his sin. Leu. 19.17. Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy brother, and not suffer sin upon him. Prov. 13.24. He that spareth the rod, hateth his son.  
2. By keeping (without cause) at a distance from men, Gen. 26.27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me and have sent me away from you? If ye cry, Away with him, away with him, to banishment, imprisonment! Away with such an one out of my sight! I cannot endure this or that person in my sight! Thou art an hater and a murderer. See Judge 11.7. And Jephtah said unto the Elders of Gilead, Did not ye hate me, and expel me out of my father's house?  
3. Warlike language. Gen. 37.4. They hated him, and could not speak peaceably to him. When men cannot give one another a good word, what is this but malice and hatred in the heart? Gen. 49.29. The archers have sorely grieved him and shot at him, and hated him. Bending the bow, and shooting bitter words, speak out bitterness and hatred within.  
4. Lying in wait for, rising up against, and mortally wounding another. Deut. 19.11. But if any man hate his neighbour, and lie in wait for him, and rise up against him and smite him mortally that he die, etc. Rev. 17.16. These shall hate the whore and shall make her desolate and naked, and shall eat her flesh and burn her with fire. Harsh usage shows hatred.  
Try your selus by these and other Scripture-signs, and try impartially.  
Use 2. Exhort men to lay aside their sin. See what the word chargeth upon't.  
1. 'Tis from the Devil (as love is of God.) 1 Thes. 4.9. Ye are taught of the Devil to hate, 1 John 4.11, 12. This is the Message that ye heard from the beginning, that we should love one another, not as Cain who was of that WICKED ONE— meaning as Cain was a man of cruelty and hatred, so he was of the Devil; hatred is all hatched in Hell! O then retain it no more in your hearts.  
2. It proves a man to be yet unregenerate, Titus 3.2, 3. For we ourselves also were sometimes foolish and disobedient, deceived, serving divers lusts and pleasures, living in MALICE and ENVY, hateful and hating one another. But after that the kindness and love of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) appeared etc. It's too too apparent from this passage that the kindness and love of God hath not wrought kindly upon men's hearts so long as they live in malice, envy and hatred; how can a man be a cut throat and a Christian at the same time, a man of hatred and a child of God?  
3. Thou art a murderer. I have here transscribed some suitable passages of a very reverend Godly man (I mean Mr. Joseph Caryl) who in his excellent exposition upon the 5th Chapter of Job and 2 verse, speaketh thus concerning wrath. So in like manner wrath is said to slay a man; first because it thrusts him headlong upon such things as are his death; he runs wilfully upon his own death; sometimes by the dangerousness of the action, when a casual sudden death surprises him; sometime by the unlawfulness of the action which brings him to a legal judiciary death. Secondly his wrath is said to kill him because his wrath is so vexations to him that it makes his life a continual death to him, and at last so wearieth him out and wastes his Spirits, that he dies for very grief, and so at once commits a threefold murder. First, he murders him intentionally, against whom he is wroth. Secondly he really murders his own body. And thirdly he meritoriously murders his Soul for ever, except the Lord be more merciful than he hath been wrathful, and the death of Christ, heal those wounds by which he would have procured the death of others, and hath (as much as in him lies) procured his own.  
This is true of hatred as well as of wrath, for he that hateth his brother is a Murderer.  
1. He murders his Brother whom he hates; hatred is a wishing and seeking for (at least in heart) the slaughter, death and destruction of his Brother; when the Apostle John affirmeth, whosoever hateth his Brother is a Murderer; his meaning is he is a Murderer of that Brother whom he hateth, and he is so because he hateth him.  
2. He that hateth his Brother is a Murderer, more than once; he doth not only murder his brother but himself— by bringing eternal death upon himself for hating his Brother: he that murders himself is (felo de se) a Selfmurderer, is manifest from these words; and ye know that no murderer (meaning a malicious man) hath eternal life abiding in him. To be a murderer is,  
1. A crying sin, Gen. 4.10. And he said, what hast thou done? the voice of thy Brother's blood cryeth unto me from the Ground. If men would think, what am I doing, now I am hating my Brother; I am murdering in God's account, and murder is a loud sin: Surely then we should harbour no hatred. Murder,  
2 It is a very reproachful shameful sin, considered in the act that follows it: to prove a man guilty of wilful murder renders him a shame to himself, a blot to his relations: thou that hatest, art a murderer! O be ashamed of this shameful hatred.  
3. Murder is a sin that sets the vengeance of God against a man, the very Barbarians believe that vengeance and death will fall strangely and speedily on Murderers, Acts 28.4. And when the Barbarians saw the venomous beast hang on his hand, they said among themselves (very confidently) no doubt this man (meaning Paul) is a murderer, whom though he hath escaped the Sea, yet vengeance suffereth not to live. Rev. 21.8. But the fearful and unbelieving and abominable, and MURDERERS, (heart-murderers and hand-murderers) and whoremongers, and sorcerers, and idolaters, and all Liars, shall have their part in the lake which burneth with fire and brimstone; which is the Second death. 'tis not torture enough for a Murderer to die only once; God hath designed for him a second death, an eternal death; no Murderer (remaining a man of hatred) hath eternal life abiding in him; the Devil himself will as soon be saved as he that hateth his Brother. Rev. 22.15. For without are Dogs, sorcerers, and whoremongers, and murderers— malicious angels (devils) and malicious men (devils incarnate) must be excluded together; heaven is no place for men of hatred and malice.  
Three Objections.  
Object. 1. But (some may say) 'Tis not danger to hate a poor man, Prov. 14.20. The poor is hated even of his own e Neighbour; but the rich hath many Friends; no man (nor God himself, as some men think) mindeth the poor man.  
Obj. 2. A man surely may hate him that speaketh evil, that prophesieth damnation against me, as in 1 King. 22.8. And the King of Israel said to Jehosophat, there is yet one man (Macaiah the son of Imlah) by whom we may inquire of the Lord, but I hate him, for he doth not prophesy good concerning me, but evil.  
Obj. 3. He hateth me (saith another) he is mine enemy; may I not hate him? Matth. 5.43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I say unto you, Love your enemies— or else you will prove your own worst enemies; for it is death (the second death) to hate a poor man, an enemy, or any man.  
Is hatred a Man-murdering sin, and a Soul-murdering sin? Then take heed of helping on this hatred any way. As there are ways to provoke to love (which few love to walk in) so there are tricks and devices of the Devil to drive on the design of hatred in men's hearts, that he may drive men to destruction. Decline (especially) naming men by this or the other name of reproach. D. Hall, late Bishop of Norwick, who was a very worthy, learned and godly man, in a small Treatise of his, called Pax terris, p. 44. speaks thus; Damnentur ad imum usque barathrum illa nominum opprobria, Lutheranorum, Calvinianorum, Arminianorum, Puritanorum, Praelaticorum, Presbyterianorum, Independentium, quae fidei ejusdem professoribus vulgò objectari solent. i e. Let those terms or names of reproach and disgrace (saith he) of Lutherans, Calvinists, Arminians, Puritans, Prelaticals, Presbyterians, Independents, which are commonly objected to the Professors of the same faith, let them be condemned to the lowest hell. I am confident they were coined there, and they prove an occasion of much hellish hatred among Christians.  
It's often known that one man hateth another merely because he passeth in the world under one or other of these dividing names, whereas (it may be) the man deserves no such name; but if he do, I am sure it is not fit nor Gospellike to leave loving a man of a different mind in some circumstantial matters of Religion. You will not be able to come off in the day of account by this plea. Indeed I hated such a man, and I thought I did well, for he was called an Episcopal man, or a Presbyterian, or an Arminian, or Anabaptist, or a Schismatic and Sectary. The Lord God will demand, Was not such a man thy brother, was he not thy neighbour (nay, did he not fear my name? notwithstanding this or that nickname maliciously put on him) and shouldst thou have hated thy Brother, thy Christian Brother, a man that lived in all good conscience by thee, considering this startling Text, Whosoever hateth his Brother is a murderer, and ye know (O then hate no more!) that no murderer hath eternal life abideing in him.  
Lastly, We see the excellency of Love, in 1 Cor 12. ult.— and yet show I unto you a more excellent way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 'Tis the way of life; as hatred puts men's lives in hazard and jepoardy; so love looks after the saving of life; it permits others to be in peaceable possession of their own lives; and then love to brethren is an evidence of that man's life eternal, that loves his brethren, 1 Joh. 3.14. We know we have passed from death to life because we love the brethren. Hatred is deadly and perillons to men every way, and love is of a soul-protecting tendency; Love is excellent and lovely in this respect. A philanthropy in us, a love to men, as men; and a love to regenerate men as such, assures our hearts we are in the pathway to heaven; as malice and hatred is the highway to hell, from which the Lord of heaven deliver your souls.  
'Tis the way, the highway to Heaven, a man never goes after God till he walks in love, Ephes 5.1, 2: Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us. So long as men (called Christians) live in bitterness, wrath, anger, and clamour, evil speaking, and in malice, they are the Children of the Devil, for him they obey; but when we are kind one to another, , forgiving one another, even as God for Christ's sake is ready to forgive us; this Godlike, and Christ-like life, this love-life is a lovely evidence of our following God our heavenly Father, as dear children; and of following our dear Lord and Saviour. Consider Ephes. 4 end. and Ephes. 5.1, 2. and I hope that context will make smooth, and sweeten your rough and bitter spirits towards each other mutually.   

A Recollection of the sum of two Discourses between S. T. and N. B. in Newgate on Thursday Aug. 13. and Thursday Aug. 20, 1657. both continuing several hours.  
HAving by the Providence of God upon due occasion and call, been with N. B. as an eye & Ear witness (among others) of the wonderful grace of God to him in his last days, to the rejoicing of my heart; and being desired and pressed to contribute some thing to the Narrative by those worthy persons concerned in the publication thereof, I shall do it very briefly, according to my best knowledge and remembrance.  
My first address unto him was, to know what serious sense he had of his heinous sin, and his soul's condition?  
In answer to which, he did in a very mournful manner, largely lay open the strong convictions he had upon his conscience of the sinfulness and damnableness of his sin, ennumerating (himself) the several aggravating circumstances thereof with the time and manner of his conviction, which began not until his imprisonment and fetters began. For albeit he was followed and filled (as he said) with distraction, amazement, and disquietment, from the time of the fact, making him restless in all places; Yet he told me he had no solid conviction of his sin, until he came to be alone in his Chains, like Manasseh, 2 Chron. 33 11.12. his prejudgment of the sentence of death, brought in the thoughts of an eternal after-estate, and then said he, my conscience was enlightened and a wakened to see myself in the glass of God's law, and under the judgement of eternal death, which wrought such horror, consusion, and astonishment, that made me cry out in the bitterness of my soul, as one under the wrath and tertors of the Almighty; Moreover said he, the thoughts of this second and afterdeath of my poor soul, did blot out of my remembrance the death which was approaching.  
Hereupon I began further to apply to him after this manner, That in this your present condition, there are two things of greatest concernment to your soul. First, that you be rightly regulated in your repentance. Secondly, rightly directed the way of believing in Christ. I shall endeavour to make both plain and practicable.  
1. Not to swell the Narrative with the rehearsal of what I offered him about a true and right conviction of sin, (not of this notorious sin only, but of others also,) and the corrupt root and fountain from whence all sprang, with the nature and necessity of a Gospel-repentance, pressing seriousness and sincerity upon him, this not being a time to Trifle, much less to dissemble, about the weighty concernments of his soul, a false and a feigned repentance being as bad as the sin itself, with more the like, as occasion was offered.  
N. B. Answers very sensibly, in these and such like words following not in a continued discourse, but in an Intercourse of speech.  
N. B. Oh saith he, not only this one heinous sin, but multitudes of other sins, are set in order before me, as well small as great; and the smallest appeareth great to me, as being against a holy God and an infinite good; I never thought such things to be sins, which I now see to be sins. Oh what an ignorant dead Creature was I before! I now apprehend the filthiness, and feel the hardness of my heart; my heart is discovered to the very bottom; the whole trade and course of my life is brought to my remembrance, (and wring his hands the most of the time) Oh now saith he, I discern I was in a miserable and damnable condition before I committed this foul fact. Others think themselves in a happy condition because they are not under the guilt of my sin, and under the same sentence, but alas they are lamentably mistaken, as I also was. Now do I apprehend the sinfulness of my thoughts and secret imaginations, as well as outward actions: And all this and much more expressed with such a manner and measure of earnestness, as did apparently signify, that the twoedged Sword had past and pierced through the very powers of his soul, discerning (and abilitating him to discern) the inward thoughts and intents of his heart. Oh saith he I dare not lessen my sins, nor extenuate my great sin, they are against the righteous law and holy nature of God; and frequently in our discourse he would intermix this speech of david's, with hands wring, and strong affection, against thee O Lord have I sinned, against thee, even thee, O Lord, have I sinned and done wickedly, and Lord Pardon mine iniquity, for it's exceeding great. Psal. 25.11. And when I proceeded upon the parts of repentance, and contrition as one great branch of it, he said. That he did hearty repent to his utmost as before the Lord; and did hope the Lord would break him more. Oh saith he, it's the grief of my heart I can grieve no more, and though my heart is broken, yet I am sensible of hardness yet remaining (and by way of concession to my words) saying, Oh, it's not a time to Trifle indeed. I know my heart is deceitful, but I desire nothing more than a through and faithful discovery of the deceitfulness of my heart by all that come to me, that I might not mistake and lose my soul; and amongst other deceits I desire to avoid this of resting upon any repentance of mine, but upon Christ only for salvation: but I hate sin hearty, not only for that it hath brought me to this misery, but also for its filthy nature; and because against a holy and merciful God.  
2. The second thing I endeavoured to manage, was, the possibility of pardon and salvation, notwithstanding the magnitude and multitude of his sins, which when I began to speak, his heart was raised to an earnest expectation and attention, rejoicing to think there might be a door of hope I proceeded to three or four considerations to evidence his sin pardonable, and his soul salvable. First, because there was more grace in God to forgive, and more virtue in the blood of Christ to save, than was in his sin to damn him. Secondly, because God in the Gospel had determined all sins of all sorts pardonable, except only [the sin] against the holy spirit, Math. 12.31. 1 John 5.16. which for sundry reasons he could not possibly be guilty of; this I did inculcate the more, that he might stead fastly and firmly believe the record and testimony hereof, before he went further, unto which he did profess a full and sound assent, gathering herefrom hopes that he might be saved, and exulted in those hopes.  
Thirdly, that God had recorded eminent examples in his word of showing his mercy, to such sinners who had committed the same sin, and that with a higher hand, viz. Manasseh. 2 Kings 21.16. compared with 2 Chron. 33, 11, 12, 13. I did endeavour to enforce the Parallel, about the means and manner of Gods humbling, by the same fetters of affliction; upon which he said, Oh I bless God for this affliction, I bless God that I was discovered and taken; I might have run out my course in sin, and directly to hell, had not God taken this course with me. Oh I would not exchange my present imprisonment with my former liberty in sin for all the world. I hinted also the Murder of David in the matter of Vriah, and David's prayer again, Psal. 25.11. which he said Mr. Samuel Jacombe of Lombard Street had preached on in the Prison, which did much help his hopes, and he voluntarily called to remembrance the Jews who murdered Christ, Acts 2.36.37.38. and made a comfortable improvement thereof.  
Fourthly, I alleged that the Gospel did pronounce and proclaim pardon of sin; and eternal salvation upon true repentance, and believing on the Lord Jesus Christ; and there was no visible bar to exclude him more than any other in world: the substance of this faith lying in this, that if upon the sight of his lost condition by sin, and upon a firm assent to the record of God concerning his sons being an only and all-sufficient Saviour, he could but cast himself upon the mercy of God, and roll his sinful sinking soul upon the Lord Jesus as a foundation, hearty hating sin, and abhorring himself, and cleaving to Christ's righteousness, he should be certainly and undoubtedly saved, according to Mat 11.28. Joh. 6.37. Acts 16.31. Esay. 55.7. also 1 Tim. 1, v. 15. he hereupon broke out. I see myself undone for ever, without the mercy of God in Christ's blood. I know not whether to go but to Christ, [but intermixing interrogatively] is there mercy for me? Is there hope for such a one as I am? well, I will adventure my soul upon this foundation, I am resolved I will trust and hang here, [adding that common Phrase] I can but perish, I can but die, and if I do, it shall be in trusting upon God's grace and Christ's righteousness, but I will hold fast that word, John 6.37. he hath said those that come, I will in no wise cast out: I do come to him, and I will cleave to him; surely he will not cast me off. I told him that upon this Gospel's ground, he might sound and surely gather to himself comfort; and if his repentance and faith (thus far) were but sincere, he might assuredly conclude upon the faithfulness of God, and truth of his Gospel that he should be saved, the which I endeavoured to make plain and practicable to him also.  
The Lord was pleased so wonderfully to enable him by his spirit to lay hold upon, and embrace these considerations, that his heart was filled with Joy and Peace through believing, in so much that he was in such a brearhing panting Ecstasy, that he put his hands upon his sides, and cried out, Oh my heart will break! is there hope for me? is there salvation for me? Oh what comfort is this, I never felt nor tasted the like before! I formerly thought there was no comfort but in my sinful way, nor no joy but in sinful pleasures, with much more the like; and to the amazement of several persons present.  
But in the midst of this Joy, correcting himself, he breaks out, Oh what is become of the soul of him I have murdered, to whom I gave no space to repent! I told him that was indeed a high aggravation of his sin, and therefore should be improved to humble him the more; but withal, the state of the others soul was to him a secret, and all his distracting thoughts about it, would contribute nothing to the other or himself; and therefore that he should spend the rest of his time and thoughts about his own soul: finally and principally, Manasseh might as well have had doubtful thoughts about the multitudes of souls, whose Innocent blood he shed in Jerusalem; but this hindered not his pardon. Oh saith he, what a mercy is it that I have space to repent, that I was not served as I served him! I might have escaped apprehension, and some way or other have died suddenly in my sins. He took much notice of the patience of God, and of the tenderness of the Lord Major, from whose visits and Instructions he had reaped much benefit also, that his souls condition was so much upon the hearts of such who knew the weight of sin, and the worth of a soul, to be instant with God for him.  
Oh but saith he, I am afraid of Presumption, lest I should take comfort too soon. I told him that as a person might be presumptuous in crying peace, whiles going on in sin; so might he, if he were not sincere and sound in his repentance, and faith: but if that were true, he could not be presumptuous in concluding and applying the promise of the Gospel to himself; nor on the other hand could he presume too far in coming to and resting upon the grace of God in Christ, but the more he did, the more accepted. He said, I am sure I am humbled for my sins, as in the sight of God, and I would be more; I do abhor my self and my sin, that if I had opportunity I durst not commit sin against so good a God to offend and dishonour him; and mentioning that Text. 1 John 3.20.21. my heart doth not condemn me of hypocrisy in this; and hereupon hiis heart was greatly raised again to a strong confidence in God. I do hope, saith he, (according to that word Phil 1.6.) that God hath begun this work and will perform it to the day of Jesus Christ: and whiles I do live, I will trust in him, and seek to him, and yet not rest on any thing. Some Papists have come (saith he) & told me I must be a Roman Catholic, or no salvation; but alas what works have I to rest upon, but my murder and my other many evil works before, that would sink me for ever, but for the mercy of God on which I trust! Others doubt, saith he, I dissemble; but alas what will that avail me now? the Lord knows, I do discover what I can of persons and their sins, that I may do the utmost good I can in preventing sin against God, and the ruin of others souls: and I have a heart to do more if I could for God before I die.  
Finally he expressed much bope and comfort & joy several times in a panting breathing manner, and that Mr. Yearwood had been an instrument of great refreshment to him in his frequent Visits; to whom I refer the Reader for a more perfect Narrative; he oft expressed not only his willingness, but desire to die, both because of that just law of God, [blood for blood] and because he had such good hope through grace, that his sin and sorrow should both have an end, much admiring at his gift of memory to retain all spoken to him, and also wondering at the change in his heart, & his comforts & joys, as being new strange things to him, greatly wondering and magnifying God that he should take the occasion upon this his most foul sin, to bring him to a sight of all other sins and save his soul. The Lord grant it may have the like effect on others in the same pernicious paths; and that especially young men may hear and fear, and be converted and healed.  
FINIS.   

A SERIOUS ADVICE TO THE CITIZENS OF LONDON, By some MINISTERS of the GOSPEL in the said CITY: Upon occasion of the HORRID MURDER And DREADFUL DEATH OF NATHANIEL BUTLER, An high Malefactor  
Beloved in Christ,  
AS we thought it a great duty lying upon us, before the execution of the sentence of death upon Nathaniel Butler to lay out ourselves to the utmost for the promoting of his spiritual and eternal good; in frequent praying with him, in constant praying for him; in endeavouring to convince him of the superlative greatness of his sins, and in spreading of the freeness of the grace of God in Christ before him, according to the penitential workings, we observed in him. So (having done our duty to him, (who is dead under the stroke of justice) and as we hope with some success too through the grace of God, for which we bless him) we humbly judge there is a further duty incumbent upon us, unto you the inhabitants of this famous City, who have been spectators of this Tragedy, in a serious recommending of this providence to you and the duty which it calls for.  
Psal. 9 16. The Lord is known by the judgement which he executeth. And surely this latter Age (though an Age full of sin) hath not set before you a more dreadful instance of man's sinfulness, and God's justice (though in the end sweetened much with mercy) then that which in and upon this notorious Malefactor hath been laid before your observation. And therefore we cannot here be silent, but must take this advantage with all humility and affection to your souls good, plainly to open our hearts to you.  
By some (we know before hand) we shall be slighted and censured as men too busy, and may be, as men too credulous; but in the presence of God we can say, our aim is public good and the discharge of our consciences, and therefore we are not discouraged.  
And we are not wholly without hope, but that some benefit may be reaped from these few lines, which here with all sincerity we do present upon that late providence which hath been before you.  
Exod. 14.20. That providence we say, which like the Cloud is on one side very dark, on the other side very bright; very dark as to man's sin, very bright as to God's mercy.  
'tis the daily and inward grief of our spirits, God knows it, that our Ministry is so successeless, that we see so little fruit of the word preached by us, that in a City where there is such plain and powerful preaching, such horrid sins should be committed; Ezek. 19.14. This is a lamentation and shall be for a lamentation. But possibly some secure sinners may be a little startled and awakened by this terrible judicial hand of God; and so a word setting in with this providence may be more effectual than many in an ordinance. We cannot but comply with the will of God in the use of all means for the furtherance of your salvation. And oh! that God would so bless this dispensation that you all may hear and fear and sin no more.  
Touching the sad occasion, we will not enlarge upon that: the heinous murder, the abominable uncleanness, the wicked theft, of which Nat: Butler was guilty (of the former but once, which we speak not by way of extenuation; for that's too much, of the two latter very often) as also the shamefulness and dreadfulness of his death: these we pass over, as being very well known to all of you. Neither shall we interest ourselves in any narrative of the workings of God upon his heart, during his imprisonment, and at his execution; (though herein we could speak much as being (for the most of us) very often with him in this time, and narrow observers of him.) Nor shall we expatiate upon some of those great truths of the Gospel, which this famous instance doth lead us to; Namely that sometimes it pleases God in the sovereignty and prerogative of his grace to cease upon the greatest sinners; and out of the coursest rubbish to erect the monuments of his unlimited mercy. 1 Tim. 1.16. The Lord doth sometimes take the vilest wretches, and hangs them out as patterns of his infinite love that the freeness of his grace may be admired, and the greatest of sinners may be encouraged; but still in the way of Faith and Repentance, we do not, we dare not limit the Grace of God, as to exclude this Notorious and Bloody sinner from it; nay we have good hope, that through the infinite Mercy of the Father, and the All-sufficient Merits of the Son, he is accepted to eternal Life. Indeed, when we consider the horribleness of his sin, the greatness of his joy, after a short humiliation (yet deep and through we hope) we easily conjecture, that some will question both the prudence of any publication, and the truth of his Conversion. But we will meddle with neither of these leaving men to judas of the former and God alone (who searches and knows the heart) to judge of the latter.  
Waving therefore all these things, our only design and business in this application, is to press upon you (the inhabitants of this City) to some of whom we are more nearly related in our respective Charges) the several duties, which do naturally result from this Providence.  
We would exhort you in the first place, To be thankful to God for his Restraining Grace; which though it be short of his Renewing Grace, yet 'tis with all thankfulness to be valued: Oh! bless the Lord, who keeps you from those sins which this poor Wretch was guilty of, that you are not Adulterers, Thiefs, nay, Murderers and Malefactors, to be punished by the Judge; this is the Lords mercy. 1 Cor. 4.7. Who makes you to differ from others? Have not you the same Names? Have not you the Seed and Spawn of all wickedness in you? And should God leave you to the baseness of your own hellish hearts, would you not also run to all Excess of sin, and that with Greediness too? When you read over this sad Story, we beseech you lay your hands upon your hearts, and say, What a mercy is it, I was neither the Murderer nor the Murdered!  
We desire you to mourn over the crying sins that are to be found amongst us. Oh! the Scarlet sins that swarm in London, even in London! Swearing, Drunkenness, Uncleanness, Profanation of the Lords Day, Contempt of the Gospel, and of the Ministry thereof; nay, even Bloodguiltiness is to be found amongst us! Should not your Souls, like the Soul of Righteous Lot, be vexed within you for these things, 2 Pet. 2.7? Should you not all come up to be Ezekiel's mourners, in the remembrance of them, Ezek. 9.4? Especially, considering that these things are done in times of Reformation, and in a place of Vision, even in London, where the Light of the Gospel shines so gloriously; where the Words is Preached so plentifully and powerfully, even there these abominations are to be found. Will you not lay them to heart?  
And what reason have you to admire the patience of God to this City? 'tis a wonder London is not made a Sodom, that desolation doth not seize upon your houses, that you are not all swept away with the Besom of sudden destruction, that you are not hung upon the Gibbet as Spectacles of God's vengeance to all the Nations round about! What? so much provocation, and yet the City to stand! Oh the Patience and Long-suffering of God Doubtless, if God had not a Remnant amongst you, who seek him daily, and fear his Name, you had been laid desolate long before now. Isa 1 9  
We need not from hence to stir you up to submit to Government, and to bless God that you live in a place where Laws are Executed. What a Chaos? what a Wilderness of wild Beasts should we be, if Malefactors were not punished? What Confusion, Cruelty, Barbarousness, would overspread all, if by wholesome Laws, and the care of good Magistrates in the Execution of them, we had not some Boundaries set to the Lusts of men? whether would the heart of man run, if there were not some rain upon it? 'tis sad the Law of God will not keep men from sin, but seeing it will not, 'tis mercy we have the Laws of Man: Many are afraid of the Gallows, which have no sense of Hell.  
This great Sinner is represented to you as an eminent instance of the Grace of God, and so we hope he was. 'tis very necessary therefore, we should here insert a Caveat against the abusing of this Grace of God. How apt are we with the Spider to suck Poison, where with the Bee we should suck Honey? How many will be apt from hence to encourage themselves in sin, and to say, Let us sin, that Grace may abound, Rom. 6.1. Or, let us sin, for Grace will abound. Man is not more prone to any thing then to catch at eminent Acts of Grace, and to make that Fuel to his Lust, which God intended only to be Food to his Faith. And never was there any age wherein there was more of this Spirit of Presumption, than this wherein we live; insomuch, that upon this very account, some of us were very inclinable to think, That 'twas better to have the story of this man suppressed then published. But since providence hath so ordered it that it doth see the Light, we cannot but annex to it an Antidote against presuming. Sinners, do not pervert this Grace of God; God lets you have it, to keep you off from the rock of despair, not that you should run upon the rock of presumption. Deut. 29.19, 20. If you sin you may have mercy, but if you presume to sin, can you then expect mercy? Grace rejected may yet save you (though that will cost you dear) but oh tremble to abuse the grace of God to encourage you in sins!  
God sometimes gives some rare instances of his grace to notorious sinners that none may despair, but he is very choice in these that none may presume. 'tis true, upon repentance the greatest sinner shall find mercy, but how do you know, that God will give you repentance? How many are in the same condemnation that this offender was, that die without any such work upon them? we affectionately beseech you and warn you, not to turn this grace of God into wantonness.  
These things we hint in general; More particularly we shall address ourselves to you in the several capacities wherein you stand.  
You the Right honourable Magistrates of the City, with all submission, and yet with all boldness we exhort you to do your duty. 'tis not enough for you to punish sin when 'tis before you, but you are to endeavour the preventing of it, you see what is the sad fruit of Alehouses, Whore-houses, and such places, we hope your zeal will yet continue, nay be heightened in the suppressing of them. Down with them, Down with them, spare them not; they are the Devil's Shops, and let him have no Free-Trade amongst us: If you will, none shall have so many Customers as he. How many Labourers drink that away at these houses, which should maintain their wives and children with bread? How are the youth of this City debaunched at them? where they have their Gaming, Cheating, Whoring; and what not? Oh let your Reformation be severe and throughout in this particular! But herein blessed be God, we have great cause as well to commend as to quicken your zeal. We hearty wish that those who have power in the Suburbs of the City, would be as active in the restraining of sin as you are; that those places and persons which you will not endure in the City (the naming of which would soul our pen) might not be held up and harboured there; otherwise it will be small advantage to smother Whores out of one Hive, when they have another ready to receive them.  
We hear and fear 'tis too true that Priests and Jesuits (those Romish Locusts) do swarm amongst us in the City and Suburbs: We beseech you for the sake of Jesus Christ, and for love to the Gospel, to put forth your power to the utmost for the discovering & suppressing of them: And the rather, because they and their party are so bold, as to intrude themselves upon prisoners condemned to die, to pervert them from the true Religion, (for this attempt they were bold to make upon N. B. before he was executed.)  
We should also speak to ourselves, and to our reverend Brethren in the Ministry. Doth not this providence speak something to us? Should we not from hence be stirred up in our several congregations, more vigorusly to reprove sin, and to deter men from sin? Whither will sinners go, if we let them alone? Let our preaching be lively, quick, powerful, by God's blessing, it may be a means to prevent these abominable practices; However let's do this and then let our hearers do what they will, their blood shall be required at their own hands. Ezech. 3.18, 19 We shall be free from it. Let us beat down drunkenness. Adultery, etc. and such scandalous sins; and while we labour to preach down unbelief, let us take heed that presumption and gross sins do not break in upon us with a mighty breach.  
Should we enlarge upon these things, we should be tedious. Our principal intendment was to speak a word to you, the people and Citizens of the place which we shall dispatch with all plainness and brevity. And here we will only take the liberty of advising you in the Notion of Governors and Governed.  
You that are Governors, (we mean Governors of families) give us leave to set in with this providence, and to stir you up, to make more conscience of the Family-duties and engagements that lie upon you, in reference to your children and Servants. Probably (if things be not misrepesented) had there been a conscientious discharge of these duties in the Family, where this young man lived, he had never come to this sad end. But we had rather awaken then censure; Was not that a brave resolution of Joshua? I and my house will serve the Lord. Josh 24.15. Gen. 18.9. Can you have a better Evidence of sincerity towards God, than a faithful coming up to relative and Family-duties? Do not parents that send up their children to you, put a great trust into your hands? Are not their children dearer to them then all their outward comforts, and shall they miscarry under you for want of care? Will not their blood be required at your hands, if they perish through your neglect? will it not be sad to have children and servanns to rise up in judgement against you and to bring in evidence at the great tribunal of Christ? Lord my Father never minded me! Lord my master never regarded me, I might sin, he never reproved me, I might go to hell, it was all one to him, will not this be sad? will not this be sweet to you, when you come to die to be able to say, Lord I have walked in my house with a perfect heart? Psal. 101.2. Have you no love to religion, to propagate it, and to provide for its flourishing when you are dead and gone? Doth not your neglect of family-duties make all the endeavours of our godly magistrates, and of godly ministers to be ineffectual and frustraineous? God hath put it into their hearts to do good, but 'tis but little, they can do in public, because you are so remiss in private. And 'tis the desire of our souls to beat down sin but we groan under the sense of sad disappointment, and this is one reason of it, what we do at the Church is undone by you again in your Families; No setting on the word, no praying over the word etc. Oh that these things might be as so many spurs in your sides, to quicken you to family duties.  
Set up prayer in your Families; There's a curse pronouned upon the Families, that do not call upon God. The Lord be merciful to the thousands of Families in the City, where there is scarce a purger by the master of the family, from year to year. How can such hope for the blessing of God to be upon them, who, though he gives mercy freely, yet he will be sought unto for it? Ezek. 36.3, 7. How can such look for God's bounty, who deny him his worship? Doth not prayer procure all your Family-comforts, and sanctify all your family-comforts? Morning and Evening call upon God; and call in your servants, let them not want the benefit of prayer; 'twil be poor to feed their bodies, and to starve their souls. If you eat together, by all means pray together.  
Catechise your children and servants; instruct them in the fundamentals of religion; would you keep them from error in the Head, from looseness in the life, make conscience of this duty. How excellent, how necessary, how profitable is this ordinance, and yet how sadly is it neglected, we may in a great measure blame you for the many Heretics, and erroneous persons, with whom we swarm in these days.  
Read and open the Scriptures to them, but do this with all humility and sobriety, or else there will be danger. These are the Magazine, the Treasury of all knowledge, able to make you and yours wife to Salvation; Let the word of Christ dwell richly in you; and in all that belong to you  
See that they frequent the public Ordinances let them follow you to the house of God, not out of state, but in love to their souls; and when they are there, see they keep there, that they do not run out again to Alehouses and Taverns (as too many do, to our grief and your shame be it spoken) when a public Ordinance is ended, call them to an account, see what they remember, wherein they profit, how they relish the word; this is to do good indeed to their souls.  
Keep them to a strict observance of the Lordsday; you will not let them trifle away your day, than you'll hold them to their work; Oh! let them not trifle away the Lords day. Why do your children and servants stand gazing at your doors upon the Sabbath? Call them in, put them upon reading wholesome books, and other exercises which are proper to the day; be not partakers of their sin.  
What ever liberty you grant them at other times, hold them to a close sanctification of the Sabbath. And spend this day with them, in prayer, repetition, singing of Psalms; This is to make your Families as so many little Churches of Jesus Christ. How little conscience do the generality of you make of Sabbath bath-duty; we might sadly bemoan this before the Lord. For yourselves you can make that day which is a day for Physic for the soul, to be the Day for Physic for the Body; you cannot spare time all the week long, you'll take it upon the Lord's day. And for your children and servants, let them walk in the Field, play in the streets, sleep in their beds, or drink in Taverns, 'tis all one to you! Will God bear this from you? Certainly, this will be bitterness in the end.  
Do not indulge your servants in idleness, that is the bane of youth, the Devil's inlet to all temptations.  
An idle person is like tinder that will take every spark that falls upon it, let them be out of employment, 'tis a thousand to one, but presently they are in some sin. And yet those that know how to use their Liberty, let them have it sometimes for lawful recreations, but this we leave to your prudence.  
In the pursuit of your own pleasures and conveniences have a care of your Families; Many of you go to your Country houses (we condemn you not for it) but what becomes of your servants? As Eliab said to David, with whom have you left those few sheep in the wilderness? Whilst you are in your pleasant gardens gratifying yourselves in your creature-enjoyments, who takes care of them that are left behind to pray with them, to instruct them, to see they sanctify the Sabbath; the health of some Master's bodies is the ruin of their servants souls.  
Set them in all things a good example, if they see you can strain in defraunding others, they'll easily come to strain in the defrauding of you; let them see you fear to sin and that will be an awe upon their spirits against sin.  
Take your Apprentices out of religious Families in the Country; Many of you are punished with vexatious servants, you may thank yourselves for it; you take your Apprentices by the pound, not by good education, who will give most, not who will deserve most, and you smart for it afterwards.  
But how do these Heads swell upon our hearts, though we do but name them! These are some of the things which we should present to the serious consideration of you, who are Governors Families; and the Lord make them useful to you.  
In particular, it is of great use to prevent much wickedness to look to the keys and doors of your houses and to have them in your own custody not in your servants that so an occasion of sinning may be cut off from those that seek such occasions as most fit for their pernicious designs,  
Keep up Discipline, or rather restore it again; How is it fallen in these times, how is it almost lost amongst us in the City; The reins which your predecessors held with a very strict hand, are very lose in yours; many of your servants will do what they list, and you let them alone; we do very much lament the low ebb of Discipline and Government and judge that to be one Cause of the many disorders which are among us; we hearty wish it may be restored in Church, in State, in Families, if this be wanting, all things run up to strange confusion.  
A Word to the Youth and Apprentices of this City, and we have done. Oh that you would hear us now, lest you mourn at the last, and say, How have we hated instruction, and our hearts despised reproof? And have not obeyed the voice of our Teachers, nor inclined our car to them that instructed us. This Great Offender was one of your Rank, had he taken the advice of God's Word, his sin had not been so great, nor his punishment so terrible. Of all, we fear, our counsel to you will be the most successless; Youth is rash, inconfide eaten vain proud, but sometime or other you will remember what we say.  
Take heed of lesser sins. Little sins will make way for greater sins; if you sip of sin, you'll be drunk of it at last. How modest is sin at first, but when 'tis gratified, it grows impudent. This poor man lately executed, first he began to game, then to steal, then to Whore, and then to Murder.  
Be careful of your company: associate with them that fear God; say unto them that are vain and wicked, Depart from us, for We will keep the Commandments of God, Psal. 119.115. Bad company is the way to corrupt and spoil you: Can a man touch pitch, and not be defiled?  
Read the Scriptures much; by them you must stand or fall to all eternity; when we walk by you in your Shops, we see many have their Playbook in their hands, but few have the Bible in their hands; the Shop-Book is open, but the Bible is shut.  
Entertain high thoughts of Holiness and holy men: The froth of your wits runs out too often in jeering godliness; but take heed, that's not a thing to be so dealt withal. Many of you count sin to be gallantry, and Religion but a low and disgraceful thing. God convince you of your folly.  
Frequent Public Ordinances, especially upon the Lord's day, because you have not opportunity so to do upon the week days. You'll find more comfort in the Word and Prayer, then in all your youthful delights.  
Keep the Sabbath; You, have six days, let God have one; can he have less? God out of special respects to servants, hath instituted and sanctified this day. How can you hope to keep an everlasting Sabbath in heaven, if this Sabbath on earth be profaned by you. Many go to Tyburn lamenting the profanation of the Lords day, as that which ushered in all their wickedness.  
Every day spend some time in private prayer; 'tis but rising a little the earlyer, and going to bed a little the later; you shall never be the worse for that time you spend in the Service of God.  
Be, subject and obedient to your Masters; study how to please them; bear with their passionate infirmities: Do not purloyn but show all good fidelity, that the doctrine of God our Saviour may be adorned, Tit. 2.9, 10. Be diligent in your Callings; if you be idle, Satan will get an advantage. The sitting bird is easily shot, and the standing water gathers filth.  
Love those that kerb you, and restrain you in ways of sin; they are your best friends: 'tis better to beheld in, then to have a wicked liberty; 'tis better to have lust restrained then satisfied. Be not angry with those who cannot see you damn your souls, and let you alone.  
Enter upon the ways of God betimes, the sooner the better: Shall the devil have the best draught, and shall God be put off with the Lees and Dregs: Eccl. 12.1.  
Live always as in God's sight, and know, if you sin, God will certainly sinned you out one time or other. Alas how many ways hath God to bring the most hidden works of darkness to light; sometimes by startling men's own consciences to an accusation of themselves, sometimes by awakening some of their complices to the discovery of the rest. If you sin together, you shall smart together. Let this sad example never be forgotten by you for this: Those that were Confederates in sin, are made instruments and occasions of misery each to other. Look not upon sin in the pleasure of it, but in the danger of it: The Wine sparkles in the cup, but 'twill be poison in the belly. Fear the strokes of God more than the strokes of man; What's a fetter, a dungeon, a gallows to hell fire? Mortify a spirit of pride Never such pride amongst the youth of the City as now; What vanity in apparel, what superciliousness in carriage, what contempt of Authority? Oh, be clothed with humility, 1 Pet. 5.5. Give not way to imaginaay, speculative heart sins; Murder in the heart, will soon be Murder in the hand; uncleanness allowed in the thoughts, will come to bodily uncleanness at the last. Keep Satan at a distaace, if he get in, he'll be too hard for you  
To sum up all: A dreadful spectacle of God's Justice, and of the fruit of sin, bathe been lately set before you, we beseech you in the Bowels of Jesus Christ, break off from all your sinful ways by repentance; One is smitten that many may fear; He's a warning to you, take heed lest you be made a warning unto others. If you would avoid his end, walk not in his sins; as secure as you are, if you will allow yourselves in that which is evil, you do not know whither the devil will carry you in a way of sin, or to what God will bring you in a way of punshment. Stand in awe therefore and sin not, Ps. 4.4. Flee youthful lusts, 2. Tim. 2.22. Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. Every day pray that God will keep you from and strengthen you against temptation: Say not, 'tis not possible I should ever be so vile as this Malefactor was; Alas, if God leave you you'll be as bad as he. Blessed is the man that feareth always. Prov. 28.14. In all things so carry yourselves according to the rule of the Word, that you may neither fall into the hands of men, nor into the hands of God, which is far the most dreadful. 'Tis a fearful thing to fall into the hands of the living God. Heb. 10.31.  
That Governors and Governed may thus discharge their duties shall be the great design of our Ministry by God's assistance, and our constant prayer at the Throne of Grace.  
Septemb. 11. 1657. 

Edmund Calamy.  
Arthur Jackson.  
James Nalton.  
Tho. Jacomb,  
Robert Hutchison.  
Thomas White.  
Thomas Parson.  
Thomas Doelittle.  
Simeon Ashe.  
Thomas Case.  
Will. Taylor.  
Roger Drake.  
Geo. Griffith.  
Matthew Poole.  
Dan. Batcheler.    
Finis.